but it should be always understood as being only intended to take effect under the supposition that it agrees with the judgment of the universal church. To imagine otherwise of any synod, would be to esteem it presumptuous and impious.

VI. Such an authority would be most useful and convenient, so that something might seem wanting to the splendour of the church if general councils were liable to error *.

Answer. Bossuet says truly that "we must not rely upon mere reasonings or wishes, but on certain promises and certain tradition. If it be our pleasure to wish, or rather to dream, we may certainly expect that the Roman pontiff should be not only free from error, but from sin, ignorance, negligence, or cupidity. We might ask why, when Christ said to his apostles, 'Lo! I am with you always, even unto the end of the world,' the bishops were not, like the apostles, to enjoy the promise of unfailing faith?"

g

i

VII. Ambrose calls the decrees of general councils "hereditary seals to be broken by no temerity "." Leo styles them "the judgments of the whole christian world "." Gregory the Great received the four first general councils, "as the four books of the Gospels ." Vincentius Lirinensis attributes whatever is done in general synods to the catholic church: "This, and nothing else, did the catholic church ever perform by the decrees of her councils; namely, to consign in writing to posterity, what she had received by tradition

e Melchior Canus, ut supra. Delahogue, Tract. de Eccl.Christi, P. 173.

f Bossuet, Defensio Decl. Cler. Gallic. lib. x. c. 36.

Ambros. de Fide, 1. iii. c. 15.

h Leo, Epist. Ixiii. ad Theodoret. Labbe, Conc. t. iii.

i

Gregor. Epist. ad Joan. Constantinop. Episc. Epistolar. lib.

i. c. 24.

from antiquity." Therefore these fathers believed such councils to be invested with the authority of the whole catholic church.

Answer. They only spoke of synods universally received and approved by the church, which we fully admit to be invested with the authority of the catholic church.

VIII. Several pasages of scripture prove the infallibility of general councils, e. g. "Tell it to the church, and if he will not hear the church," &c. "The Spirit of truth shall lead you into all truth.” "Lo! I

am with you always, even to the end of the world." "The church of the living God, which is the pillar and ground of the truth."

Answer. (1.) None of these passages can prove the point in question, because I have already shewn that it is nothing more than a matter of opinion even in the Roman churches. (2.) These passages, in promising inerrancy, relate to the church universal, or to the successors of the apostles collectively, not to a small minority of them assembled in synod.

IX. It may be objected that our Saviour seems to attribute infallible authority to a minority. "Where two or three are gathered together in my name, there am I in the midst of them "."

Answer. (1.) Were this interpretation correct, it would prove provincial synods infallible and equal in authority to general synods, which no one admits. Besides that every thing would be thrown into confusion, if in the tribunal of the church a minority could issue a final judgmemt.

j Vincent. Lirin. Commonitor.

c. 13. 28.

k Bellarmin. de Conciliis et

(2.) The promise of our

Saviour in these words only relates to the ordinary aid and protection of divine grace, which does not infer exemption from all possibility of error.

X. The apostolical synod held at Jerusalem on the question of legal observances was only attended by four apostles, Peter, James, John, and Paul, and yet their decrees commenced with these words, "It hath seemed good to the Holy Ghost and to us," in which the supreme and infallible authority of general councils according to Tournely is inscribed as it were "in sunbeams ""

Answer. This meeting does not correspond with the description of a general synod, inasmuch as all the apostles do not seem to have been summoned to it. Nor has it ever been accounted a general council by the catholic church, which reckons the synod of Nice as the first general council. Melchior Canus says that this apostolic synod was not general but provincial ". It is in fact a model for all synods which are to decide matters of controversy, and would prove the infallibility of provincial synods, as well as that of general synods. Besides this, the apostles possessed the miraculous assistance of the Holy Ghost; and consequently might decide absolutely and infallibly, without any need that their decree should be confirmed by the authority of the church dispersed °.

XI. The synod of Constance decreed in their fifth session that a general council represents the universal church; and that obedience is due to it by all persons,

m

Tournely de Ecclesia, t. i. p. 387. Delahogue, Tract. de Eccl Christi, p. 167.

n "Quod enim ibi congregatum legitur, hoc non generale sed

provinciale concilium fuit." Melc. Canus, Loc. Theol. lib. v. c. 4. conclusio 5.

• Melchior Canus, Loc. Theolog. lib. v. c. 4.

even by the Pope; and this decree was confirmed by Pope Martin V. The same was decreed by the synod of Basil. Therefore he who denies the authority of a general council denies that of the universal church P.

Answer. (1.) I admit that a general council represents the universal church, but not so perfectly as to be able to dispense with the confirmation of the universal church dispersed. (2.) Bellarmine affirms that the council of Constance was not oecumenical at that time, being only attended by a third part of the Latin church; and that Martin V. did not confirm its decree, because it had not been made conciliariter, and after examination ¶. The same objections are urged by Gregorius de Valentia' from Cajetan, and by Ligorio 3. The synod of Basil is rejected by the same writers as not œcumenical when it made its decision.

CHAPTER VIII.

GENERAL REMARKS ON THE DECREES OF SYNODS.

WITH respect to the definitions of synods concerning faith and morals, it may be observed first, that when the catholic church approves the judgment of any council, she does not necessarily declare the validity of the proofs adduced in that judgment to support it; nor does she authorize every thing which may be introduced in explanation, in reply to objection, or even cursorily and incidentally. The church only approves the substantial doctrine which has been defined: and she offers no opposition to incidental positions advanced in connection with such doctrine, though she may judge them less probably true; provided that they do not endanger the articles of her faith.

Secondly, the church cannot decide questions beyond her province; that is, she has no authority by divine right, in questions of politics, general law, physics, or any other science: and had the universal church ever made any definition in such matters it would not be obligatory on any individual.

The principles stated above, are acknowledged by Roman theologians, and are of great use in controversy, by enabling us to discriminate the real definitions