Book Fourth · Chapter 9 · Of Councils And Their Authority. · 3

11. Even Leo, the Roman Pontiff, hesitates not to charge the Council of Chalcedon, which he admits to be orthodox in its doctrines, with ambition and inconsiderate rashness. He denies not that it was lawful, but openly maintains that it might have erred. Some may think me foolish in labouring to point out errors of this description, since my opponents admit that councils may err in things not necessary to salvation. My labour, however, is not superfluous. For although compelled, they admit this in word, yet by obtruding upon us the determination of all councils, in all matters without distinction, as the oracles of the Holy Spirit, they exact more than they had at the outset assumed. By thus acting what do they maintain but just that councils cannot err, of if they err, it is unlawful for us to perceive the truth, or refuse assent to their errors? At the same time, all I mean to infer from what I have said is, that though councils, otherwise pious and holy, were governed by the Holy Spirit, he yet allowed them to share the lot of humanity, lest we should confide too much in men. This is a much better view than that of Gregory Nanzianzen, who says (Ep. 55), that he never saw any council end well. In asserting that all, without exception, ended ill, he leaves them little authority. There is no necessity for making separate mention of provincial councils, since it is easy to estimate, from the case of general councils, how much authority they ought to have in framing articles of faith, and deciding what kind of doctrine is to be received.

12. But our Romanists, when, in defending their cause, they see all rational grounds slip from beneath them, betake themselves to a last miserable subterfuge. Although they should be dull in intellect and counsel, and most depraved in heart and will, still the word of the Lord remains, which commands us to obey those who have the rule over us (Heb. 13:17). Is it indeed so? What if I should deny that those who act thus have the rule over us? They ought not to claim for themselves more than Joshua had, who was both a prophet of the Lord and an excellent pastor. Let us then hear in what terms the Lord introduced him to his office. "This book of the law shall not depart out of thy mouth; but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein: for then shalt thou make thy way prosperous, and thou shalt have good success" (Josh. 1:7, 8). Our spiritual rulers, therefore, will be those who turn not from the law of the Lord to the right hand or the left. But if the doctrine of all pastors is to be received without hesitation, why are we so often and so anxiously admonished by the Lord not to give heed to false prophets? "Thus saith the Lord of Hosts, Hearken not unto the words of the prophets that prophesy unto you; they make you vain: they speak a vision of their own heart, and not out of the mouth of the Lord" (Jer. 23:16). Again, "Beware of false prophets, which come to you in sheep's clothing but inwardly they are ravening wolves" (Mt. 7:15). In vain also would John exhort us to try the spirits whether they be of God (1 John 4:1). From this judgment not even angels are exempted (Gal. 1:8); far less Satan with his lies. And what is meant by the expression, "If the blind lead the blind, both shall fall into the ditch"? (Mt. 15:14) Does it not sufficiently declare that there is a great difference among the pastors who are to be heard, that all are not to be heard indiscriminately? Wherefore they have no ground for deterring us by their name, in order to draw us into a participation of their blindness, since we see, on the contrary, that the Lord has used special care to guard us from allowing ourselves to be led away by the errors of others, whatever be the mask under which they may lurk. For if the answer of our Saviour is true, blind guides, whether high priests, prelates, or pontiffs, can do nothing more than hurry us over the same precipice with themselves. Wherefore, let no names of councils, pastors, and bishops (which may be used on false pretences as well as truly), hinder us from giving heed to the evidence both of words and facts, and bringing all spirits to the test of the divine word, that we may prove whether they are of God.

13. Having proved that no power was given to the Church to set up any new doctrine, let us now treat of the power attributed to them in the interpretation of Scripture. We readily admit, that when any doctrine is brought under discussion, there is not a better or surer remedy than for a council of true bishops to meet and discuss the controverted point. There will be much more weight in a decision of this kind, to which the pastors of churches have agreed in common after invoking the Spirit of Christ, than if each, adopting it for himself, should deliver it to his people, or a few individuals should meet in private and decide. Secondly, When bishops have assembled in one place, they deliberate more conveniently in common, fixing both the doctrine and the form of teaching it, lest diversity give offence. Thirdly, Paul prescribes this method of determining doctrine. For when he gives the power of deciding to a single church, he shows what the course of procedure should be in more important cases--namely, that the churches together are to take common cognisance. And the very feeling of piety tells us, that if any one trouble the Church with some novelty in doctrine, and the matter be carried so far that there is danger of a greater dissension, the churches should first meet, examine the question, and at length, after due discussion, decide according to Scripture, which may both put an end to doubt in the people, and stop the mouths of wicked and restless men, so as to prevent the matter from proceeding farther. Thus when Arius arose, the Council of Nice was convened, and by its authority both crushed the wicked attempts of this impious man, and restored peace to the churches which he had vexed, and asserted the eternal divinity of Christ in opposition to his sacrilegious dogma. Thereafter, when Eunomius and Macedonius raised new disturbances, their madness was met with a similar remedy by the Council of Constantinople; the impiety of Nestorius was defeated by the Council of Ephesus. In short, this was from the first the usual method of preserving unity in the Church whenever Satan commenced his machinations. But let us remember, that all ages and places are not favoured with an Athanasius, a Basil, a Cyril, and like vindicators of sound doctrine, whom the Lord then raised up. Nay, let us consider what happened in the second Council of Ephesus when the Eutychian heresy prevailed. Flavianus, of holy memory, with some pious men, was driven into exile, and many similar crimes were committed, because, instead of the Spirit of the Lord, Dioscorus, a factious man, of a very bad disposition, presided. But the Church was not there. I admit it; for I always hold that the truth does not perish in the Church though it be oppressed by one council, but is wondrously preserved by the Lord to rise again, and prove victorious in his own time. I deny, however, that every interpretation of Scripture is true and certain which has received the votes of a council.

14. But the Romanists have another end in view when they say that the power of interpreting Scripture belongs to councils, and that without challenge. For they employ it as a pretext for giving the name of an interpretation of Scripture to everything which is determined in councils. Of purgatory, the intercession of saints, and auricular confession, and the like, not one syllable can be found in Scripture. But as all these have been sanctioned by the authority of the Church, or, to speak more correctly, have been received by opinion and practice, every one of them is to be held as an interpretation of Scripture. And not only so, but whatever a council has determined against Scripture is to have the name of an interpretation. Christ bids all drink of the cup which he holds forth in the Supper. The Council of Constance prohibited the giving of it to the people, and determined that the priest alone should drink. Though this is diametrically opposed to the institution of Christ (Mt. 26:26), they will have it to be regarded as his interpretation. Paul terms the prohibition of marriage a doctrine of devils (1 Tim. 4:1, 3); and the Spirit elsewhere declares that "marriage is honourable in all" (Heb. 13:4). Having afterwards interdicted their priests from marriage, they insist on this as a true and genuine interpretation of Scripture, though nothing can be imagined more alien to it. Should any one venture to open his lips in opposition, he will be judged a heretic, since the determination of the Church is without challenge, and it is unlawful to have any doubt as to the accuracy of her interpretation. Why should I assail such effrontery? to point to it is to condemn it. Their dogma with regard to the power of approving Scripture I intentionally omit. For to subject the oracles of God in this way to the censure of men, and hold that they are sanctioned because they please men, is a blasphemy which deserves not to be mentioned. Besides, I have already touched upon it (Book 1 chap. 7; 8 sec. 9). I will ask them one question, however. If the authority of Scripture is founded on the approbation of the Church, will they quote the decree of a council to that effect? I believe they cannot. Why, then, did Arius allow himself to be vanquished at the Council of Nice by passages adduced from the Gospel of John? According to these, he was at liberty to repudiate them, as they had not previously been approved by any general council. They allege an old catalogue, which they call the Canon, and say that it originated in a decision of the Church. But I again ask, In what council was that Canon published? Here they must be dumb. Besides, I wish to know what they believe that Canon to be. For I see that the ancients are little agreed with regard to it. If effect is to be given to what Jerome says (Præf. in Lib. Solom.), the Maccabees, Tobit, Ecclesiasticus, and the like, must take their place in the Apocrypha: but this they will not tolerate on any account.

Sadolet; Necessity of Reforming the Church; Antidote to the Council of Trent; Remarks on the Paternal Admonition of the Pope.

facilement à nos adversaires, ce n'est pas a dire pourtant que je prise les conciles anciens moins que je ne doy. Car je les honore de bonne affection, et desire que chacun les estime, et les ait en reverence."--If I here keep the reins tight, and do not easily yield anything to our opponents, it is not because I prize ancient councils less than I ought. For I honour them sincerely and desire that every man esteem them, and hold them in reverence.

entendus comme si je vouloye amoindrir l'authorité des pasteurs, et induire le peuple à la mepriser legerement."--However, I would not have these statements to be understood as if I wished to lessen the authority of pastors, and induce the people lightly to despise it.