out proceeding either from ignorance malice or partiality But both of ancient and later Councils this is chiefly to be considered That the conditions necessary to make them infallible are of that nature that one cannot supply the defect of another It sufficeth not to have some of them nor even all the rest if any one be wanting This Council must at the same time be Oecumenical Lawful Free and proceed rightly If any one of these Conditions or any part of them be wanting all the rest are of no value the Council becomes fallible Whence many Councils at least Decrees of Councils have been rejected that were desicient but in one Condition Hence it may be concluded First That the Sorbonists have no firm foundation for their Faith having nothing to oppose to so many just doubts and reasonable exceptions For they think not sufficient the Judgment of the Pope declaring any Council to have wanted no necessary conditions of Infallibility and reject many in favour of which he hath so declared They take their Judgment from the sole consideration of the Council it self and what was acted in it Secondly That the Sentence of Pope and Council together is no more certain than that of Pope alone and that those therefore err who make not the Judgment of either separately but of both conjunctly to be a firm Foundation for Faith and Certainty This might be perhaps with some colour of Truth defended if either all Councils agreeing with the Pope were admitted as infallible or it were certainly known what are those Councils which conjoin'd to the Pope obtain that privilege But both are false For all our Adversaries which acknowledge not the Infallibility of Pope alone allow it not also to him when united to a Council not Oecumenical or not lawfully constituted or not rightly proceeding Now what Councils are Oecumenical what lawfully constituted and what rightly proceed we have proved that none can know Unless the Pope therefore hath Infallibility no certainty can accrue from his Judgment by the addition of any Council Which is also hence confirmed that the Sentence whereby the Pope pronounceth a Council to have been Oecumenical Lawful c comes from his sole Authority For although the Council should pronounce the same thing together with him their Sentence would be of no value as being pronounced in their own Cause So that the Decree of the Pope alone can not be of any efficacy in this matter which if it cannot afford certainty neither will the Decree of Pope and Council together at least no more certainty than that of Pope alone Turn therefore the Authority of Pope and Council on all sides take it separately conjunctly divided united no certainty no sirmness no foundation for Divine Faith will be ever obtained One thing only our Adversaries may pretend that the Decrees of Councils become then certain when the Universal Church shall have received them I have not indeed yet met with any who alledge this But I doubt not that many forced by the precedent Arguments will take refuge there and will therefore before I proceed any farther demonstrate the vanity and salseness of this pretence And first I oppose to it what I before observed That hereby Particular are equalled and put into the same condition with General Councils contrary to the sence of all Christians both Ancient and Modern who constantly give the greatest deference to General Councils Not to say that since hereby firm assent cannot be given to a General Council not received by the Church nor denied to a particular one received by her it would be foolish and absurd to call a General Council with infinite trouble and difficulty when a particular one may Define and Decree with the same Authority Secondly If the Church reject some Councils admit others there must be some reason of this different Judgment This reason must be taken either from the Condition necessary to the Councils Infallibility as Universality Freedom and the rest or from the matters decreed in the Council their conformity or repugnance to the rules of Faith. If from the first all the difficulties which we proposed in the soregoing Chapters will take place For whether such a Council were Occumenical or rightly constituted or did rightly proceed being all Matters of Fact the Universal Church may err in judging of them and so by her judgment manifested in the reception or rejection of the Council can neither add to nor take away any certainty from it Besides I have shewn that the conditions of an infallible Council cannot be known even by the Church when they are fulfilled and when not For if the Bishops present cannot know it much less those divided by great distance of place Can the Americans or Chinese know whether no bribes no sollicitation of votes or making of parties was used at Trent The existence of such a Council they know only by uncertain rumours In vain is a certain knowledge hoped for However it be to determine a thing of this nature and moment requireth an accurate and diligent inquisition and examination of all circumstances Such an examination neither ever was nor can be made by the Universal Church For that would require a judiciary kind of process which the Church out of a Council cannot observe For our Adversaries ascribe to the Universal Church only a passive infallibility in believing not an active in defining But grant she can judge of this matter Did she ever do it Was the Council of Trent thus examined by her What witnesses were heard What inquisition made either by all Bishops or any other The Acts of it were always kept secret and are to this day held Prisoners in the Vatican far from being submitted to the examination of the Universal Church The Canons are indeed promulged But if any one should examine them by himself whether to be admitted or rejected as the Gallican Church rejected all those Canons which concern Ecclesiastical Discipline that respects only the matter of the Council viz. The Truth or Falseness Justice or Injustice of its Decrees but not the form of it viz. The Legality Right Constitution and Proceeding of it of which only we are now treating So Lupus 1 In Concil Tom. 1. p. 742.7.44 tells us that the reason why almost all the Western Bishops rejected the V. Council was not any defect in the form of it but their respect to the Ancient custom of the Church of Gondemning no man after his Death that died in Catholick Communion Honour to the Memory of Theodorus of Mopsuestia so Famous over all the East and Reverence to the Canons of Chalcedon whose Authority they thought infringed by the Decrees of this Council So the Ancient French and English rejected the Seventh and Eighth Synods only for the falseness of their Decrees and defining the Lawfulness of Image worship which the others looked upon as Idolatry and contrary to the Faith because they had defined otherwise than the Orthodox Doctors had defined
differently as we shall see hereafter Secondly In that whether these Conditions be present they would have judged from the subsequent confirmation of the Pope which the Sorbonists will by no means allow but require the knowledge of it to be had some other way Hence many Councils which the Pope hath pronounced to be both lawful and Oecumenical the Sorbonists will not acknowledge either for lawful or Oecumenical as that of Lyons under Innocent IV. that of Florence and the Lateran under Leo X. others which the Sorbonists admit and the Monarchists reject as those of Pisa Constance at least as to the first Sessions and Basil So Bellarmin rejecting some antient Councils as those of Sirmium Ariminum Milan and the second of Ephesus on pretence that they were not approved by the Pope is said by Richerius c Richer apol pro Gers axiom 22. to trisle in assigning for the cause that which is not such Since as he affirms these Councils were not rejected because not approved by the Pope but because wanting the requisite Liberty Not to say that the Sorbonists reject some Councils meerly because the Pope was present oppressing and over-awing their Liberty It is manifest therefore that the consent of our Adversaries about the Infallibility of Councils confirmed by the Pope consists only in words and is not real and that by a General Council the Sorbonists understand one thing the Monarchists another The thing it self therefore cannot be of Faith since by the received Doctrine of that Church nothing can be so but what is unanimously acknowledged and taught by Catholick Divines But to make the whole matter more evident I will demonstrate two things First That this appears not to be of Faith from other Arguments beside the dissent of the Sorbonists and Monarchists Secondly That although it were certain in general there are some Infallible Councils yet it can never be known that any particular Council is so This was demonstrated above although under other terms when we proved that the active Infallibility of the Church is not of Faith and what I just now produced confirms it not a little To which may be added That the Infallibility of Pope and Council together cannot be of Faith because the Infallibility of neither separately is so For I would ask why that alone should be of Faith whether because that only is true or that alone revealed or that only known to be revealed Not the first for then the whole Latin Church would have erred For there is not at least not known to be any who do not attribute Infallibility either to the Pope alone or a Council alone Not the second For then the same inconvenience would follow since there are none but what hold the Infallibility of one of the two to have been revealed Not the third For who can ever imagine that God would give Infallibility to Pope or Council and yet not reveal it so clearly as that it might be believed with Divine Faith. For he can have given it for no other end than that it might be to Christians the Rule of Believing which it cannot be as we before proved unless it be it self of Faith. To this may perhaps be opposed that the Infallibility of Pope or Council separately wants not Divine Revelation but only the Definition of the Church proposing it But if so then the so much boasted of Wisdom and Assistance of the Holy Ghost must be wanting in the Church which would not make this Revelation by her Definition to be of Faith and thereby have left to the faithful no other living Rule of Faith than the Pope and Counsel consenting together which for the known difficulties of calling General Councils cannot be perhaps had and applied once in an Age whereas the Infallibility of the Pope if defined to be of Faith would be an apt and easie Rule ready to be consulted upon all occasions But in truth this Infallibility of Pope and Council united is no where expresly revealed by God or openly defined by the Church For many places of Scripture and Decrees of Councils are indeed alledged for the Infallibility of each separately but not one for that of both conjunctly None certainly will deny this if the Opinion of Albertus Pighius and Fr. à Victoria be true Of whom the first by the confession of Bellarmin d Bell. de concil lib. 1 cap. 3. thought the institution of Councils plainly human and found out by Natural reason the second e Nihil aliud posset totum Concilium quod non possent Patres per se singuli secundum suam potestatem unde haec potestas non est in Concilio immediatè jure divino sed ex voluntate Praelatorum Vict. Relect. 2. de potest Eccl. Sect. 1. hath these words A whole Council can do nothing which each Bishop might not by his own power do of himself whence this power is not in the Council immediately by Divine Right but by the will of the Bishops That this opinion is at least probable must be confessed For no mention of General Councils is to be found in Scripture none in the Ecclesiastical Writers of the three first Ages to whom they were wholly unknown If this opinion should be true that so much Infallibility would vanish into smoak For who could assure us that God had annexed so great a priviledge to an humane Institution at least it could never be of Faith because wanting Divine revelation I know this opinion is rejected by Bellarmine but so softly that he doth not explode it as absurd and intolerable nor say the contrary is of Faith but only more probable From whence I argue That if the Divine institution of Councils be only more probable then their humane institution is probable at least neither opinion exceedeth probability and so neither can be of Faith. CHAP. XII That there was never any Councils Oecumenical THus have we proved the existence of infallible Councils to be uncertain But grant it certain and undoubted This will be yet to be inquired what those Councils are without the knowledge of which the certainty of the former will be wholly vain Yet is this thing impossible to be known For let us survey the conditions which our Adversaries require The first is that the Council be truly Oecumenical This indeed is not much insisted upon by the Monarchists who maintain any Council great or small confirmed by the Pope to be infallible and so make no difference between particular and general Councils For according to their opinion without the approbation of the Pope both are alike fallible with it both alike infallible Whence Gr. à Valentia a Nullum Concilium infallibilem authoritatem definiendi per se habet seclusa Romani Pontisicis authoritate II. Accedente Rom. Pont. confirmatione Concilium quodvis est infallibile Val. com 3. disp 1. quaest 1. punct 7. §. 45. proposeth his judgment in these two assertions I. No Council hath of it self infallible authority
Vigilius desire before the IV. and V. Councils that an equal number of Western and Eastern Bishops might be present in them For the like cause Richerius 12 Rich. Hist Concil lib. 14. cap. ult Novam inauditam rationem procedendi complaineth That in the Council of Trent there were more Italian Bishops than of all other Nations together And this he makes to be the cause of the exorbitant Power of the Pope in all latter Councils and of introducing a new and unheard of way of proceeding into them the Italian Bishops being almost all the Popes Creatures and obnoxious to him Thus he computes out of the Acts of the Council that from the beginning to the end of it there were present 187 Italian Bishops but out of other Nations no more than 80. Further our Adversaries do not deny that a Council gathered out of one half of the Christian World may totally err as for example The Council of Constantinople under Copronymus consisting of 338 Bishops who decreed Images were to be abolished To make this Council Oecumenical there wanted only the presence of two or three Western Bishops Suppose them present and opposing the Decree of all the rest How must the President then have pronounced if with the major part an Oecumenical Council would have erred and the Decree would have been Heretical in the Opinion of our Adversaries Moved with these Reasons some of our Adversaries as well Monarchists as Sorbonists deny that plurality of Votes ought to overcome in Councils and account only those Decrees certain which are established by the unanimous consent of all This was the Opinion of Cusanus 13 Ecce concordantiam maximè in iis quae fidei sunt requiri quanto major est concordantia tantò infallibilius judicium Vnde licèt in Synodis universalibus plura necessaria sint maximè tamen communis omnium sententia Cus Concord Cath. Lib. 2. Cap. 4. which he proveth from the Eighth Synod and then adds See how consent chiefly in those things which are of Faith is required and by how much the greater this consent is so much the more infallible is the Decree Whence although in Vniversal Synods many things be necessary yet most of all is the common consent of all So Holden 13 Imò tametsi plurimorum fuerit in Concilio congregatorum testimonium nisi universum Catholicum sit traditionis certitudinem perfectam non habet Hold. Anal. fid lib. 1. cap. 9. Although it be the Testimony of the major part of a Council if it be not universal and general it hath not the perfect certainty of Tradition Richerius 14 Rich. Apol ax 22. seemeth to be of the same mind although he speaks not so plainly Nor do Stapleton 15 Stapl. de princip lib. 7. cap. 9. or Duvall 16 Duval Anteloq dister from it But neither doth this Opinion want its inconveniencies For first hereby Councils are in a manner rendred useless For it cannot easily be imagined unless some Factious Conspiracy should intervene that all should think the same thing especially if they be many And indeed we have few examples of Councils wherein the Bishops were unanimous In that of Nice were some Arians at Sardica more at Ephesus many Nestorians at Chalcedon not a few Eutychians and so of the rest which according to this Hepothesis must be all expunged out of the number of lawful Councils Secondly The Infallibility of Councils will hereby become unuseful for they could never pronounce Sentence There would be always two or three Hereticks present in the Council who to prevent the condemnation of their Heresy need do no more than speak their Minds and dissent from the Votes of the rest Thus the Power of the Universal Church shall be overthrown and all methods of extinguishing Heresy eluded by the stubbornness of two or three Hereticks However it be the Council of Basil which the Sorbonists so much extol thought far otherwise and particularly the President of it Lewis Cardinal of Arles For when in treating of defining three Assertions that raised a Council above the Pope the major part voted the affirmative although many Fathers and among them the famous Canonist Panosmitan dissented and even protested against it yet the President pronounced Sentence in the affirmative and that Sentence was held valid as Aeneas Sylvius 17 Hist Concil Basil lib. 1. largely relates Whichsoever Opinion therefore our Adversaries embrace they involve themselves in inextricable difficulties But I will not any further urge them It suffi eth what none will deny that it is not certain whether the major part must take place or unanimity be required Both may be defended and neither is self-evident nor revealed by God nor defined by the Church as all acknowledge If this then be uncertain it will be also uncertain what Decrees of Councils were lawfully concluded and consequently what command and deserve belief CHAP. XIX That it cannot be known from the subsequent Approbation of the Church which were lawful Councils FRom what hath been hitherto said concerning Councils it is most evident both from the Reason of Things and the Principles of our Adversaries that the Infallibility of Councils is a meer Phantasm that if there were any Infallible Councils they must be such as are Oecumenical free lawful and rightly proceeding that it cannot be yet certainly known whether all these Conditions be singly necessary and whether all together suffice That if that were stated it were unknown what is required to make a Council Oecumenical what Free and so in the rest and much more uncertain which or whether any were so that the lawfulness freedom right intention necessary diligence and other conditions of an Infallible Council can never be certainly apply'd to any particular Synod Many of these things are of that nature that they cannot be known even by the Bishops of the Council themselves They can tell for example whether themselves have a right Intention and be corrupted with no Interest or Passion but to know whether all the rest be equally sincere is wholly impossible They no less than others must be uncertain what are the Conditions necessary to constitute an Infallible Council which neither God hath revealed the Church defined nor the consent of Doctors determined If these things cannot be known by the Fathers of a Council how shall they by the other Bishops far distant in the remote parts of the World How by every one of the common People by Mechanicks Husband-Men and Women whose Judgment is so small and Notions so obscure Again if not of the present and later Councils how of the first and ancient ones which length of time hath involved in darkness and left to be known only by Conjectures How shall the most learned Men be assured of the freedom legality and all other necessary conditions of these Councils perhaps from the testimony of one or two Historians as if infinite errors of Historians were not daily found
naver Coster Enchirid. Controv. c. 3. the Jesuit We confess saith he the Successor of Peter may be an Idolater a private Heretick and in secret exercise Diabolick arts Secondly It may be that the reputed Pope be for some unknown reason incapable of that Dignity as if he be not baptized or hath not received Holy Orders For the Council of Florence e Janua Sacramentorum hath defined Baptism to be the door to the other Sacraments and in the third Book of the Decretals Tit. 43. it is commanded both by the Council of Compeign and by Innocent III. that if a Presbyter whom all accounted to have been baptized shall afterwards appear not to have been baptized he be first baptied and then anew ordained Wherefore if he be either not baptized or not ordained he cannot be Pope But either or both may easily happen since to the validity of those as well as other Sacraments our Adversaries require the intention of him that confers the Sacrament which can be known to God alone Thirdly It may be that he who is commonly accounted Pope may be unduly created and for some Canonical impediment manifest or occult be uncapable of the Papacy For saith Lupus f Neque enim gravis canonica personae vitia per Papalem electionem sanantur Lup. Schol. ad Conc. VIII p. 1354. all Canonical irregularities of the person are not taken away by Election to the Popedom For which reason he there observeth Pope Constantine was justly deposed as being of a Lay-man immediately made Pope whereby he became irregular by the Canon of Sardica and that as is affirmed by approved Authors Clement VII dared not call a General Council against the Lutherans because being a Bastard he feared to be declared irregular Fourthly He who is elected Pope may be ipso facto excommunicate and so not capable of that Dignity So Picus Mirandula g Pic. Theor. 4. tells us of a learned and sober man in his time and he a Dignitary of the Church who gave it for his opinion that the then Pope was no Pope because he had exercised the Office of Pope before he had been elected by two parts of the Cardinals whereas the Canons provide that such a man shall be so far from being Pope that he shall be rendred uncapable of that Dignity as lying under an Anathema For the like cause it is reported the Jesuits were resolved not to acknowledge Clement VIII for Pope if he had condemned Molina as he intended because of some slaw in his Election It is an established Rule of the Roman Conclave That none be accounted duly elected but who hath two third parts of the Cardinals Votes Cardinal Sanseverino had gained them and thereby of right became Pope But while they were giving their Votes in the Chappel the dissenting Cardinals crowded in disturbed those who were taking the Votes and perswaded one of the other Cardinals to withdraw his Vote whereby Sanseverino although duly elected missed the Chair and Aldobrandino consecrated who took upon him the Name of Clement VIII But these perhaps are very rare instances Those which follow are more frequent It often happens that the Election is not free but extorted by force threats promises bribes factions and the like arts In which cases the Popes themselves have pronounced the Election to be null and irregular and the elect Person an Antipope and Apostate So Nicolas II. h Plat. in Nicol II. decreed in a Lateran Council That all Elections procured by money or favour or popular tumult Non Apostolicus sed Apostaticus or military violence should be null and void and the Elect Pope accounted not Apostolical but Apostatical to be anathematized by the whole Church as a Robber and by any means deposed But Julius II. i Sicut de verâ indubitatâ haeresi Tanquam Apostaticus Simoniacus Haeresiarcha Magus Ethnicus Publicanus vitari Nec hujusmodi Simoniacè electus per subsequentem ipsius inthronizationem seu temporis cursum aut etiam omnium Cardinalium adorationem seu obedientiam ullo unquam tempore convalescat Habetur apud Raynald is much more rigorous who with the consent of the Cardinals decreed and defined That Simony was true and undoubted Heresie and that in whatsoever Election that intervened by giving receiving or promising of money or any other goods or Benefices the Election should be ipso facto void and the Elect although he had the concurrent Votes of two thirds of or even all the Cardinals should be no Pope but made for ever uncapable of that or any other Ecclesiastical Dignity and be held and detested by all Christians as an Apostate Simoniack Haeresiarch Magician Heathen and Publican and that the person thus Simoniacally elected shall never become regular by any subsequent inthronization or prescription of time or even the adoration or obedience of all the Cardinals Thus these Popes truly and wisely For Christ had said long before k John x. 1. Verily verily I say unto you He that entreth not by the door into the sheepfold but climbeth up some other way the same is a thief and a robber And the Apostle after him l Hebr. v. 4. No man taketh this honour unto himself but he that is called of God as was Aaron Whosoever therefore obtain the Popedom by evil arts and enter not by the Door but leap into the Chair by wickedness are no lawful Pastors but Thieves and Robbers and ravening Wolves But you will say Were there ever such Popes I answer why not Certainly the very Constitutions of Nicolas and Julius and others which might be added prove it is possible and insinuate it hath sometimes happened For those things are not wont to be forbidden which cannot be performed and it is a received Maxim That good Laws arise from bad Actions Ex malis moribas bonae leges But we want not frequent Examples For to pass by what we before related out of Picus Mirandula who knows not that Vigilius obtained the Popedom by three most hainous crimes by the violent expulsion of his Predecessor Silverius whom falsly accusing of Treason he procured to be banished into the Island of Palmeria and there starved him to Death or as others say assassinated him by promising to the Empress Theodora he would establish the Eutychian Heresy and by notorious Simony giving to Belisarius two Centenaries of Gold These things are accurately described by Liberatus and after him by Baronius Nor doth what Baronius m Bar. ad ann 540. Binius n Bin. in Vigil Ferrandus o Ferr. Traite de l' Eglise chap. 3. and others alledge to obscure this matter avail any thing to wit that Vigilius after Silverius his death resigned the Popedom and would not resume it till he was canonically elected For to omit the insufficiency of this excuse since Vigilius and all his adhaerents were excommunicated by Silverius and so even these pretended Canonical Electors became excommunicate
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