Since Papists regard their Councils as expressing the sentiment and consent of the Church, particularly as regards the authority of declaring dogmas and the exposition of them, it was necessary to treat of Councils before proceeding to consider that part of ecclesiastical power which relates to doctrine. I. First, the authority of Councils in delivering dogmas is discussed, and it is shown that the Spirit of God is not so bound to the Pastors of the Church as opponents suppose. Their objections refuted, sec. 1-7. II. The errors, contradictions, and weaknesses, of certain Councils exposed. A refutation of the subterfuge, that those set over us are to be obeyed without distinction, sec. 8-12. III. Of the authority of Councils as regards the interpretation of Scripture, sec. 13, 14.
1. The true nature of Councils
1. Were I now to concede all that they ask concerning the Church, it would not greatly aid them in their object. For everything that is said of the Church they immediately transfer to councils, which, in their opinion, represent the Church. Nay, when they contend so doggedly for the power of the Church, their only object is to devolve the whole which they extort on the Roman Pontiff and his conclave. Before I begin to discuss this question, two points must be briefly premised. First, though I mean to be more rigid in discussing this subject, it is not because I set less value than I ought on ancient councils. I venerate them from my heart, and would have all to hold them in due honour.1 But there must be some limitation, there must be nothing derogatory to Christ. Moreover, it is the right of Christ to preside over all councils, and not share the honour with any man. Now, I hold that he presides only when he governs the whole assembly by his word and Spirit. Secondly, in attributing less to councils than my opponents demand, it is not because I have any fear that councils are favourable to their cause and adverse to ours. For as we are amply provided by the word of the Lord with the means of proving our doctrine and overthrowing the whole Papacy, and thus have no great need of other aid, so, if the case required it, ancient councils furnish us in a great measure with what might be sufficient for both purposes.
2. Whence the authority of Councils is derived. What meant by assembling in the name of Christ
2. Let us now proceed to the subject itself. If we consult Scripture on the authority of councils, there is no promise more remarkable than that which is contained in these words of our Saviour, “Where two or three are gathered together in my name, there am I in the midst of them.” But this is just as applicable to any particular meeting as to a universal council. And yet the important part of the question does not lie here, but in the condition which is added—viz. that Christ will be in the midst of a council, provided it be assembled in his name. Wherefore, though our opponents should name councils of thousands of bishops it will little avail them; nor will they induce us to believe that they are, as they maintain, guided by the Holy Spirit, until they make it credible that they assemble in the name of Christ: since it is as possible for wicked and dishonest to conspire against Christ, as for good and honest bishops to meet together in his name. Of this we have a clear proof in very many of the decrees which have proceeded from councils. But this will be afterwards seen. At present I only reply in one word, that our Saviour’s promise is made to those only who assemble in his name. How, then, is such an assembly to be defined? I deny that those assemble in the name of Christ who, disregarding his command by which he forbids anything to be added to the word of God or taken from it, determine everything at their own pleasure, who, not contented with the oracles of Scripture, that is, with the only rule of perfect wisdom, devise some novelty out of their own head (Deut. 4:2; Rev. 22:18). Certainly, since our Saviour has not promised to be present with all councils of whatever description, but has given a peculiar mark for distinguishing true and lawful councils from others, we ought not by any means to lose sight of the distinction. The covenant which God anciently made with the Levitical priests was to teach at his mouth (Mal. 2:7). This he always required of the prophets, and we see also that it was the law given to the apostles. On those who violate this covenant God bestows neither the honour of the priesthood nor any authority. Let my opponents solve this difficulty if they would subject my faith to the decrees of man, without authority from the word of God.