Annotations from Acts XV in the original Douay Rheims Bible (1582 & 1610)
ANNOTATIONS. Chap. XV.
1. Appointed.) The way to end dissension in religion, is to commit it to a Council.
We learn by this example, what is to be done when any controversy ariseth in religion between the teachers or other Christian people. We see it is not enough to contend by allegations of Scriptures or other proofs seeming to make for either part: for so of contentious part-taking there should be no end, but the more writing, wrestling, striving there were, every one for his own fancy, cloaking it with the title of Gods word and Scripture, the more Schisms, Sects, and divisions would fall: as we see specially in the restless Heresies of our time. Whose fautors admitting no judges, stand to no trial of mortal men, to no tribunal of Pope, Councils, Bishops, Synods, but each man to his own fantastical spirit, his own sense of Scriptures, and his own wilful obdurate rebellion against Gods Church and his Superiors in the same. But here we see S. Paul and Barnabas, men that were Apostles and full of the Spirit of God, & the other parties, though never so much partial to the ceremonies of their Law by their former long use and education therein, yet not to stand stiffly to their own opinion on either side, but to condescend to refer the whole controversy and the determination thereof to the Apostles, Priests or Ancients of Jerusalem, that is to say, to commit the matter to be tried by the Heads and Bishops, and their determination in Council. This is Gods holy and wise providence among other judgements in his Church, to keep the Christian people in truth & unity, and to condemn sects and false teachers and troublers of the Church. By which judgements and order, whosoever will not or dare not be tried in all their doctrine and doings, they show themselves to mistrust their own cause, and to fly from the light, & ordinance of God. without which order of appeasing all differences in faith and constructions of the Scriptures, the Church had been more defectual and insufficient, than any Commonwealth or Society of men in the world: none of which ever wanteth good means to decide all discords and dissension arising among the subjects & citizens of the same.
6. Apostles and Ancients.) Of what persons a Council consisteth.
The Heresies of our Protestants which would have all men to give voice, or to be present in Councils, and of others that would have none but the holy or elect to be admitted, are refuted by this example, where we see none but Apostles & Priests or Ancients assembled to dispute of the matter though many devout people were in the city the same time. Neither did ever any other in the Ancient Councils of the Church assemble to debate and define the matter, but such, though many other for other causes be ever present. Secular men or women, be their gifts never so great, can not be judges in causes of faith and religion. If any thing, saith God, be hard and doubtful, thou shalt come to the Priests of the Levitical stock, and thou shalt follow their sentence. Again, The lips of the Priest shall keep knowledge, and the Law thou shalt require of his mouth. Again, Ask the Law of the Priest. Much more must we refer all to our Bishops and Pastors, whom God hath placed in the regiment of the Church with much larger privilege, than ever he did the old Priests over the Synagogue: To whom it is said, He that despiseth you, despiseth me.
A general Council representeth the whole Church.
And it is to be noted that the Bishops so gathered in Council, represent the whole Church, have the authority of the whole Church, & the Spirit of God to protect them from error, as the whole Church: SS. Paul and Barnabas come hither for the definition of the whole Church. The sentence of a plenary or general Council (saith S. Augustine) is the consent of the whole Church. And so it must needs be in the Church, because the Magistrates, Senate, Council or deputies of all commonwealths, represent the whole body: and to have it otherwise (as the Churches Rebels wish) were to bring all to hell and horror, and themselves to be perpetually, by the seditious and popular persons, upholden against Law, reason, and religion, in their wickedness.
6. Assembled.) The first Council at Jerusalem.
A Council was called to discuss the matter which Council was the more easily gathered, because the Christian Bishops and countries were not yet so many, but that the principal Governors of the Church being not far dispersed, and as many learned men as were necessary, might be in Jerusalem or easily called thither. And it was not a Provincial Council or Synod only, but a general Council, consisting of the chief Apostles & Bishops that then were, though the number was nothing so great as afterward used to assemble, when the Church was spread into all Nations.
7. Peter rising up.) Peter Head of the Council, & his Successors after him.
S. Peter as the Head of the Church speaketh first, as his Successors have ever had, not only in their personal presence, but in their absence by their Legates and Substitutes, the chief voice in all Councils general, none ever received into authority & credit in the Church without their Confirmation. And therefore the Councils of the Arians and of other Heretics, were they never so great, wanting the Popes assent, assistance, or confirmation, did shamefully err, as Ariminense for the Arians, and Ephesinum secundum for the Nestorians, & such like condemned Assemblies.
7. Chose that by my mouth.) Peters preeminence both toward Jews & Gentiles.
Though Paul were called and appointed specially to be the Apostle of the Gentiles, yet that was S. Peters special privilege by Gods own choice, that the first Gentiles should be called by his mouth, and that he first should utter to the Church that truth of the admission of the Gentiles himself, for that he was Christs Vicar, being notwithstanding (as his Master was) Minister Circumcisionis, that is, Apostle of the Jews; Christ deferring all preeminence unto him in that point also.
13. James.) S. James and the rest follow S. Peters sentence.
S. James because he was an Apostle and also Bishop of Jerusalem, gave his sentence next, for the speech interposed of SS. Paul & Barnabas, was but for their better information in the decision of the matter, & for confirmation of S. Peters sentence; though they being Apostles, & Bishops, had voices in the Council also; as many more had, though their sentences be not here reported. And where S. James in his speech saith, I judge, it is not meant that he gave the principal definitive sentence: for he (as all the rest) followed and allowed the sentence of S. Peter, as it is plain in the text, the whole assembly for reverence of his person & approbation of his sentence, holding their peace. All the multitude (saith S. Jerome) held their peace, and into his sentence James the Apostle & all the Priests did pass together.
The principal question.
For though S. James did particularize certain points incident to the question debated, as of eating strangled meats &c. yet the proper controversy for which the Council assembled, was, Whether the Gentiles converted were bound to observe the Law of Moses: & it was concluded that they were not bound, nor ought not to be charged with Moses Law or the Sacraments & ceremonies of the same.
Incident questions.
This is the substance and principal purpose of this Councils decree, which doth bind for ever; and Peter (saith S. Jerome in the same place) was Prince or Author of this decree the matter of fornication & Idolothytes being but incident to the question, or resolution; & the forbidding of eating strangled & blood, but a temporal prohibition, which by the consent of the Church or otherwise afterward was abrogated; the Church of God having the true sense of difference of times, places, & persons, when and how far such things are to be observed, and when not.
How later Councils alter the former.
And in such things as these, and in other like which according to circumstances require alteration, it is, that S. Augustine saith, li. 2. de Bapt. c. 3. to 7. The former general or plenary Councils may be amended by the later.
20. Fornication.) The Churches authority in making Decrees.
Fornication and contamination with Idols, are of themselves mortal sins, and therefore can never be lawful: yet because the Gentiles by custom were prone to both, and of fornication made very small account, it pleased the Holy Ghost to forbid both specially. Concerning the other points of abstaining from blood & stifled meats, they were things of their own nature indifferent, in which for a time the Jews were to be borne withal, and the Gentiles to be a little exercised to obedience. By which we may see the great authority of Gods Church and Councils, which may command for ever, or for a time, such things as be fit for the state of times and Nations, without any express Scriptures at all, and so by commandment make things necessary that were before indifferent.
24. Going forth from us.) Going out, a mark of heretics.
A proper description or note of Heretics, Schismatics, and seditious Teachers, to go out from their spiritual Pastors and Governors, & to teach without their commission and approbation, to disquiet the Catholic people with multitude of words and sweet speeches, and finally to overthrow their souls.
28. To the Holy Ghost and to us.) God & our Lady, and the like speeches.
By this first we note, that it is not such a fault as the Heretics would make it in the sight of the simple, or an incongruity at all, to join God and his creatures, as the principal cause and the secondary, in one speech, & to attribute that to both, which though diversely, yet proceedeth of both. God and you, say good people commonly: God and our Lady, Christ and S. John: We confess to God & to Peter & Paul, as *God & his Angel, To our Lord & Gedeon, The sword of our Lord & of Gedeon, Our Lord and Moses, Christ and his Angels, Our Lord and all Saints. ep. ad Philem. S. Paul and our Lord.
VISUM EST SPIRITUI SANCTO ET NOBIS.
I Thess. 1,6. All these speeches being partly Scriptures, partly like unto the Scriptures speeches, are warranted also by this Council, which saith boldly, & hath given the form thereof to all other Councils lawfully called and confirmed, to say the like: It hath pleased the Holy Ghost and us. S. Cyprian ep. 54. nu. 2. reporting the like of a Synod held in Africa, saith: It hath pleased us by the suggestion of the Holy Ghost.
The Holy Ghost's Assistance in all lawful.
Secondly we note, that the holy Councils lawfully kept for determination or clearing of doubts, or condemning of errors & Heresies, or appeasing of Schisms & troubles, or reformation of life, and such like important matters, have ever the assistance of Gods Spirit, & therefore can not err in their Sentences & determinations concerning the same, because the Holy Ghost can not err, from whom (as you see here) jointly with the Council the resolution proceedeth.
Councils, to the worlds end, and that by Christs promise.
Thirdly we learn, that in the Holy Councils specially (though otherwise & in other Tribunals of the Church it be also verified) Christs promise is fulfilled, that the Holy Ghost should suggest them and teach them all truth, & that not in the Apostles time only, but to the worlds end. For so long shall Councils, the Church, & her Pastors have this privilege of Gods assistance, as there be either doubts to resolve, or Heretics to condemn, or truths to be opened, or evil men to be reformed, or Schisms to be appeased.
S. Gregories reverence of General Councils.
For which cause S. Gregory li. 1. ep. 24. sub fin. reverenceth the four general Councils (Nicen. Constantinop. Ephes. Chalced.) as the four books of the holy Gospel, alluding to the number: and of the fifth also he saith that he doth reverence it alike: and so would he have done more, if they had been before his time, who saith of them thus: Whiles they are concluded and made by universal consent, himself doth he destroy, and not them, whosoever presumeth either to loose whom they bind, or to bind whom they loose.
The Protestants fond distinction between the 4. first & the later Councils.
S. Gregory therefore reverencing all five alike, it may be marveled whence the Heretics have their fond difference betwixt those four first and other later: attributing much to them, and nothing to the rest. Whereas indeed the later can err no more than the first four, being holden & approved as they were, and having the Holy Ghost as they had. But in those first also when a man findeth any thing against their Heresies (as there be divers things) then they say plainly that they also may err, and that the Holy Ghost is not tied to mens voices, nor to the number of sentences. Which is directly to reprove this first Council also of the Apostles, and Christs promise of the Holy Ghosts assistance to teach all truth.
Beza's blasphemy against the first general Councils.
Yea that you may know and abhor these Heretics thoroughly, hear ye what a principal Sect-Master with his blasphemous mouth or pen uttereth, saying, that in the very best times such was partly the ambition of Bishops, partly their foolishness and ignorance, that the very blind may easily perceive, Satan verily to have been president of their assemblies. Good Lord deliver the people and the world from such blasphemous tongues and books, and give men grace to attend to the holy Scriptures and Doctors, that they may see how much, not only S. Augustine and other Fathers attribute to all general Councils specially, to which they refer themselves in all doubts among themselves and in all their controversies with Heretics: but to which even S. Paul himself (so specially taught by God) and others also yielded themselves.
What the Fathers attribute to Councils, & namely S. Augustine.
Notorious is the saying of S. Augustine concerning S. Cyprian, who being a Blessed Catholic Bishop and Martyr, yet erred about the rebaptizing of such as were Christened by Heretics. If he had lived (saith S. Augustine li. 2. de bapt. c. 4.) to have seen the determination of a plenary Council, which he saw not in his life time, he would for his great humility and charity straight way have yielded, and preferred the general Council before his own judgement and his fellow Bishops in a Provincial Council only.
Provincial Councils.
Whereby also we learn, that Provincial Councils may err, though many times they do not, and being conformable to the general Councils, or confirmed and allowed by them or the See Apostolic, their solutions be infallible as the others are.
Notwithstanding the Holy Ghosts assistance, yet human means must be used to search the truth.
If any here ask, what need so much disputing, study, and travail in Councils to find out and determine the truth, if the Holy Ghost infallibly guide them? We answer that such is the ordinary providence of God in this case, to assist them when they do their endeavor, and use all human means of industry, and not else. And so (though somewhat otherwise) God assisted the Evangelists & other Writers of the holy Scriptures, that they could not err in penning the same; but yet they did and ought to use all possible human diligence to know and learn out of the histories and truth of matters, as is plain in the beginning of S. Lukes Gospel: else the Holy Ghost would not have assisted them. Even so in this Council of the Apostles, though they had the Holy Ghost Assistant, yet the text saith, cum magna conquisitio fieret, when there was great disputation, search and examination of the case, then Peter spake &c.
Though the See Apostolic itself have the same assistance, yet Councils also necessary for many causes.
If again it be demanded, what need is there to expect the Councils determination, if the Popes or See Apostolics judgement be infallible and have the assistance of God also, as the Catholics affirm? We answer, that for the Catholic and peaceable obedient children of the Church it is a comfort to have such various means of determination, trial, and declaration of the truth; and that it is necessary for the recovery of Heretics, and for the contentation of the weak, who not always give over to one mans determination, yet will either yield to the judgement of all the learned men & Bishops of all Nations, or else remain desperate and condemned before God and man for ever. And as I said before, this assistance of the Holy Ghost promised to Peters See, presupposeth human means of searching out the truth, which the Pope always hath used, & will, & must use in matters of great importance, by calling Councils; even as here you see SS. Peter & Paul themselves and all the Apostles, though endowed with the Holy Ghost, yet thought it notwithstanding necessary for further trial & clearing of truth and maintenance of unity, to keep a Council.
Heretical or Schismatical assemblies.
Lastly it is to be noted, that as Christ and the Holy Ghost be present by his promise, to all such assemblies as gather in the obedience & unity of the Church, with full mind to obey whatsoever shall be determined, whereby the assembled though of divers judgements before, do most peaceably yield to truth, and agree in one uniform determination of the same: so all such as gather out of the Church, without humility or intention to yield one to another, or to any Superior, man or Council, or what else soever, but challenge to themselves learning, spirit, & we can not tell what; such, how many meetings soever they make, being destitute of the Holy Ghost the Author of truth and concord, are further off & further out, than ever before: as God hath showed by the success of all Heretical Colloquies, Synods, and Assemblies in Germany, France, Poole, and other places in our days. Read a notable place in Saint Cyprian, that the promise of Christ, that he would be in the midst of two or three gathered in his name, pertaineth not to them that assemble out of the Church.
31. Rejoiced upon the consolation.) All good Christians rest upon the determination of a general Council.
Straight upon the intelligence of the Councils determination, not only the Gentiles, but even the Masters of the former troubles and dissension, were at rest; & all took great comfort that the controversy was so ended. And so should all Christian men do, when they see the Sects of our time condemned by the like authority and most grave judgement of the holy Council of Trent. Against which the Heretics of our time make the like frivolous exceptions and false cavillations, as did the old Heretics heretofore against those Councils that specially condemned their errors.
All Heretics make exception against the Councils that condemn them.
The Pope and Bishops (say they) are a party, and they ought not to be our judges: they are partial and come with prejudicate minds to condemn us; and we accuse them all of Idolatry and other crimes, and we will be tried by Gods word only, and we will expound it according to another rule, that is to say, as we list. So say they against this Council, and the like said the Arians against the first Nicene Council, and all such like against those Councils namely that condemned their heresies. And so say all thieves against their correctors and punishers, & would both say and do more against temporal tribunals, Judges, Justices, and Juries, if they had as much license and liberty in those matters, as men have now in religion.
39. Dissention.) Such occasions of differences fall out even among the perfect men often, without any great offense. And this their departing fell out to the great increase of Christians. And therefore it is very ridiculously applied to excuse the disagreeing of the Heretics among themselves in the principal points of religion, namely the Sacrament.
