Propositions and Principles of Divinity Disputed, Section 54
PRINCIPLES CONCERNING COVNCELS AND FATHERS. LIIII.
1 VVE hauehave ſhewed in the former treatiſe, what the authoritie of Traditions can be: it followeth that wee entreat of thoſe thinges which appertaine vntounto the confirmation of them: wherefore wee will firſt of all deale with counſels, next with Fathers.
2 Seeing all things in the Church of God, ought to be done orderlie, and that the Church is gathered out of all people and nations, the parts as it were of the Catholicke or vniuerſal church, were not without cauſe deuided, which parts, we call particular churches.
3 Whereas this diuiſion, was by little and little framed, according to the example of the Prouinces and Dioceſſes, or ſeuerall juriſdictions of the Romaine Empire, as both the thing it ſelfe, and alſo, the very names doe ſhew: it ſeemed indeed, to hauehave beene done vponupon ſome colour of reaſon, but it had a moſt ill iſſue: and wee affirme, that this is it, that IOHN in the Reuelation, doth meane by the image of the Beaſt.
4 For hence it came to paſſe the aequality of the Churches beeing taken away, and the order of Priorſhip beeing vnderunder the colour of auoiding ſchiſme transformed into ſuperioritie, that in ſteede of the Apoſtolicall and the truly diuine gouernment of the church by the Elderſhip, the humaine order of Biſhoppes was by little and little brought in, and from thence preſentlie ſprang, that horrible Antichriſtian tyrannie: the chief head whereof, nowe for theſe manie yeares, hath beene that counterfait Romaine Biſhop.
5 Yet of this order (as long as the Lord raiſed vp thoſe who did ſo vſe this office of Biſhop invēted by man, as they did maintaine and ſet forward Gods Church) there was ſome vſe, as whereby in ſome ſort the puritye of Chriſtian doctrine hath bene maintained.
6 It was apointed, to the ouerthrow of the endeuours of Sathan and his miniſters, not by man, but by God; both before the comming of Chriſt, and in the time of the Apoſtles, that there ſhould bee held certaine Aſſemblies of the godlie, both for the preſeruation and reformation of Religion; and alſo, for the appeaſing of controuerſies, riſen in the Church; the which meetings, are called in the ſtorie of the Chriſtian Church, by the name of Synods and Councels.
7 But when as theſe euils, did not alwaies infect the whole bodie of the Churche, but did rather ſpring from particuler members: It was not without great cauſe, obſerued in the ancient Church, that certain Prouinciall aſſemblies ſhould be helde at appointed times: wherin the controuerſies, if any had riſen in the prouince, wer determined according to the worde of God, and the outward order of the Church ſo appointed as was thought expedient.
8 As often as the harme grew farther; there is no dout, but the godly & the religious Paſtors of churches, though dwelling in diuers Prouinces, did yet conferre togeather without any ambition concerning the remedies thereof, as it apeareth out of the ſtories of the Councels, and the writings of the ancient Fathers, that were before the councell of Nice: the aeternal God, verie mightily blesſing their zeal, before euer the ambition of Biſhoppes ſeas was knowen in the Church.
9 But as Chriſtian Religion, after that the Romaine Empire ſubmitted it ſelf vntounto Chriſt vnderunder CONSTANTINE the great, began greatly to floriſhe, (all outward perſecution being ended:) So Sathan on the other ſide, began after a marueilous ſort, openly to ſet vp the Myſtery of iniquity, which before hand ſecretly had taken ſome growth.
10 Hervpon, that authority of the Seas ouer their brethren and fellowe-Miniſters, was eſtabliſhed in that firſt councell of Nice, which otherwiſe was a Chriſtian aſſemblie, and one of the moſt famous ſince that time; the which authoritie, could bee afterward reſtrained, by the force of no Canons and decrees, but that it brake vntounto that horrible tyrannie, which waſted, and at this day dooth deuour the whole Church.
11 There were notwithſtanding (the Lorde rightlie vſing this euill, vntounto the preſeruation of his Church) in theſe times Councels gathered, and ended vntounto many good purpoſes, by the authority of godlie Romaine Emperours, againſt thoſe haereſies, which inuaded the vniuerſall body of the Church, and they are therfore called general councels, becauſe the Emperours of Rome, did then gouerne the moſt part of the world.
12 Now it is manifeſt that theſe councels were graunted by the Emperours, vponupon the entreatie and requeſte of godlie Biſhops, whereas otherwiſe the haeretickes and factious heades would not hauehave yealded vntounto the Eccleſiaſticall cenſures and judgements of the godly Paſtors and Elders, had it not beene for the authoritie of the Emperours eſpeciallie, ſeeing manie Churches woulde receaue thoſe that were caſt out by their Paſtors, as the whole auncient ſtorie doth teſtifie.
13 It is alſo manifeſt that the Biſhops themſelues, (or ſuch as was ſent by them to ſupplie their roomes,) ſatte as the Iudges in theſe councels and meetings: for the Epiſcopall degree of ſuperioritie, which was euen then a great ſtaine vntounto the Church of God, was euen at that time crept thereinto.
14 Yet in theſe meetings, either the Romaine Emperour himſelf, or ſome noble men ſent with commiſsion by him in his ſtead, were preſent: but not as beeing to judge, or to giuegive the definitiue ſentence: but as beeing to moderate the behauiours of the Biſhops themſelues which yet ſometimes they could by no meanes bring to paſſe (as yet appeareth in that ſacrilegious ſynod of EPHESVS) & otherwhiles though with great labour, they did in ſome ſort effect.
15 In theſe Synods were heard and admitted, euen laymen (as they call them,) that no man ſhould be condemned before his cauſe were heard. Now the whole controuerſie concerning Chriſtian Religion, was firſt of al & properly defined out of the written word of God: Next, and in the ſecond place were brought, the auncient Chriſtian Fathers; yet ſo, as of them ſelues they were not beleeued, but receiued ſo far as they agreed to the word of God. To conclude, the determination of the Synods, being ſent vntounto the Chriſtian Emperours, were eſtabliſhed by their vnviolable conſtitutions.
16 In theſe Synodes were determined, both the waightier controuerſies riſen among the Biſhoppes themſelues, togeather with their elections and depoſitions; and alſo, the rules concerning the generall gouernement of the Church, which the Greekes call Canons, were enacted.
17 Hence it appeareth, what place thoſe Councels are to hauehave, which are called by the authoritie of the counterfeit Romaine Biſhop, and concluded by the ſuffrages and voyce of his own vaſſals, both to the eſtabliſhing of his tyranie, and alſo, to the ouerthrow of all godlines, and whatſoeuer good order hath bene confirmed by the approoued ancient Canons.
18 Now that the Romain Empire is ſeuered into parts, and the gouernment of Chriſtendome deuided into diuers kingdomes and eſtates: If any man ſhould demand, what way we think meet, for the gathering of Synods, we anſwer after this ſort.
19 Firſt, in thoſe Churches, who hauehave Chriſtian Magiſtrats, care is to be had, after the truth of Religion, and the right gouernement of the Church be eſtabliſhed, that they hauehave ſetled ordinary meetinges, according to the conuenient diſtribution, that they hauehave made of their Churches, to the ende, that the controuerſies, either alreadie riſen, or beeing likelie to ariſe, maye bee appeaſed and preuented, and the progreſſe of the Churches of eueryevery Prouince may be looked vntounto; vntounto which worke, the authoritye of the Chriſtian Magiſtrates is alſo to be vſed.
20 But where the Magiſtrates doe not profeſſe true religion, we ſee not to what end, the appointing of Synodes, either ordinarie or extraordinarie, ſhould depend vppon their authoritie. In ſuch a caſe then, the Paſtors are wiſely to fore-ſee, that the Church of God be gouerned, notwithſtanding all the impediments of the aduerſaries.
21 Now, what hope there can be of a generall Counſel amongſt ſo many diſtinct kingdoms and eſtates we ſee not; ſeeing that they, who do purpoſely withſtand the reformation of the Church, will neuer agree, that there ſhall bee a lawefull and free meeting. And ſeeing alſo, too many of thoſe, whom the Lord hath in theſe times, inlightned with the brightnes of his Goſpell, are ſo drawen into diuers factions, that there is left but ſmall hope of reconciliation, except that Princes, beeing kindled indeede, with the true zeale of Chriſts glory, would by their authoritie, reſtraine the madnes of ſome of the Bellowſes and firebrandes, that Sathan hath raiſed in theſe our daies: ſo that the diſcourſe concerning ſuch a general Councel may at this time ſeeme ſuperfluous.
22 But if the queſtion be in generall, what the authoritie of the determination of Councels ought to be, wee anſwere brieflie and plainlie; ſeeing we know fully, that thoſe ancient general Synods, as both thoſe foure moſt famous, gathered againſt the blaſphemies of ARRIVS, MACEDONIVS, NESTORIVS, and other ſuche monſters; and alſo, manie others helde againſt the Monothelites, and Monophyſites, were lawefull and altogeather agreeable vntounto Gods woorde, in reſpect of the truth of Doctrine; that hee which diſſenteth from theſe Synods in reſpect of Doctrine, may juſtlie be ſaid to ſwarue from the very worde of God, which is the rule of all lawfull Synods.
23 Wee dare not affirme this, without exception of all prouincial ſynods, bicauſe they are found marueilous contrarie and repugnant one to another. Therefore wee doe affirme, that the determinations of thoſe Synods, concerning Doctrine, is to be very carefully and religiouſly meaſured, according vntounto the rule of Gods worde, or the Doctrine of the Apoſtles, & the analogie of faith, briefly comprehended in the Apoſtolicall beliefe.
24 Now, as touching thoſe general councels that were manifeſtlie tyrannicall, as that firſt of EPHESVS, and the ſecond of NICE, wherein the worſhipping of Images was eſtabliſhed: and all others gathered againſt Gods truth, by the counterfeit Biſhops of Rome, together with al prouinciall aſſemblies like vntounto them: we do not onelyonly not allowe, but holde them accurſed, according to the commandement of PAVLE, ſeeing the true, much leſſe the counterfeit Biſhops, are not in authoritie aboue the Angels, whom he commaundeth to be held accurſed, if they teach any other Goſpell.
25 Now in thoſe thinges, which belong vntounto the good order of the Church, be they eſtabliſhed by ancient or latter Canons: This is firſt of all to be obſerued, that the conſcience is not ſimplie tied by any ſuch rules.
26 And this meane is alſo preciſelie to be kept in all of them, vz. that thoſe things, which are either in their own nature ſuperſticious, or ſo farre abuſed vntounto ſuperſtition, as it is more expedient, they ſhould bee abolliſhed then amended bee at once cleane taken awaye: that the Church bee burdened with no Ceremonies, that wicked Rites bee rooted out of the ſame, and conſideration bee had, what is agreeable vntounto eueryevery place and time.
1 They erre therefore moſt dangerouſlie, who holde that Councels both generall and particular cannot err, and will hauehave the conſciences of Chriſtians to depend vppon them, both in doctrine, and alſo in traditions or Canons.
2 They alſo doe erre, who reſting onelyonly in their own priuate ſtudies, doe attribute nothing vntounto the decrees of Councels.
3 As thoſe alſo do erre, who in Eccleſiaſticall controuerſies, will affoord no place vntounto Councels.
Concerning Fathers.
1 IT is certaine, that as the Lorde in times paſt raiſed vp godly Prieſts, leuits, and prophets, which might interpret his law againſt falſe teachers, and apply the ſame vntounto their time: So in the Chriſtian Churche, after the labours of the Apoſtles and the Euangeliſtes, hee indued with a certaine greater meaſure of his Spirit, thoſe, whome he thought good; by whoſe writings, poſterities might be inſtructed, not that they ſhould adde or detract any thing from the worde of GOD, or change any ſyllable therein: But that they ſhould bee the true interpretours of the ſame, and that there ſhould bee an vſe, both of their ſound diſputations againſt heretickes, and alſo of their holie and learned, both exhortations and conſolations: to ouer-paſſe heere, that the ſtorie of the ancient Church is to be knowen out of their writings.
2 But heere men do diuerſlie offend; for both they, are greatlie to be reprooued, who doe neglect ſo great gifts of God; and they on the other ſide, do greeuouſly offend, who receaue the writings of the Fathers without exception, for the rule of faith; and thoſe alſo, who will hauehave the gouernment of the church without reſpect of time, place, and perſon, to be framed according to the preſcription of the ancients: Neither are they to be heard, who holde, that the Fathers are to be accounted, becauſe they are ancient.
3 Therefore, there is this meane to bee kept in the reading of them; namely, in reſpect of Doctrine, be they old, or be they new, (for the olde themſelues were ſometimes new) al their ſayings are without preiudice, to be diligentlie examined, according to the rule of Gods written word, the which thing, they themſelues eueryevery where in their writinges wiſh to be done: and as touching the gouernment and ceremonies of the Church receiued in their times, all prepoſterous zeale is therein to bee auoyded; in ſuch ſort, as thoſe thinges, which the writings of the Apoſtles commaund to bee perpetually obſerued in the Church, are to bee deſcerned from the matters that are indifferent, and were added ſince their time. There is alſo great conſideration to be had of circumſtances, which are alwaies neceſſarilie ſubject vntounto change.
Defended by IOHN HALSBERGIVS a Flemming.