CHAPTER IX.03

IX. Now, what need is there to enumerate the repugnances between councils and councils, and how decrees passed by one have been rescinded by another? Here it must not be alleged, that where there is such variance between two councils, one or the other is not legitimate. For how shall we determine this? The only way I know, is to ascertain from the Scriptures that its decrees are not orthodox; for there is no other certain rule of decision. It is now about nine hundred years ago, that the Council of Constantinople, assembled under the emperor Leo, decreed that all images placed in churches should be thrown down and broken in pieces. Soon after, the Council of Nice, which the empress Irene convened in opposition to the former, decreed that they should be restored. Which of these two shall we acknowledge as a legitimate council? This character has generally been attributed to the latter, which gave images a place in the Churches. But Augustine declares that this cannot be done without imminent danger of idolatry. Epiphanius, a more ancient writer, expresses himself in terms of much greater severity; he says that it is abominable wickedness for images to be seen in the temples of Christians. Would the fathers who speak in this manner approve of that council, if they were now living? But if the accounts of historians be true, and credit be given to the acts themselves, that council not only admitted of images, but determined that they were to be worshipped. Now, it is evident that such a decree must have originated from Satan. What shall we say to their perversions and mutilations of the Scripture, which demonstrate that they held it all in contempt, as I have already proved? We shall never be able to discriminate between the numerous councils, which dissent from and contradict each other, unless we examine them all by the word of God, which is the universal standard for men and angels. On this ground, we reject the second Council of Ephesus, and receive the Council of Chalcedon, because the latter council condemned the impiety of Eutyches, which the former had sanctioned. This judgment of the Council of Chalcedon was formed from the Scriptures by holy men, whom we imitate in forming our judgment, as the word of God which enlightened them continues to give light to us. Now, let the Romanists go and boast, as they are accustomed to do, that the Holy Spirit is inseparably attached to their councils.

X. Even in the earliest and purest councils, however, there is something to complain of—either that the bishops who composed them, though men of learning and prudence, being perplexed with the subjects immediately before them, did not extend their views to many other things; or that while they were occupied with more weighty and serious concerns, things of inferior moment escaped their notice; or merely that, being men, they were liable to ignorance and error; or that they were sometimes hurried into precipitancy by the violence of their passions. Of the truth of the last observation, which seems the severest of all, there is a remarkable example in the Council of Nice; the dignity of which has been universally and justly held in the highest veneration. For though the principal article of our faith was endangered, and they had to contend with Arius, the enemy of it, who was there in readiness for the contest,—though it was of the greatest importance that harmony should be maintained among those who came with a design to confute the error of Arius,—notwithstanding that, careless of such great dangers, forgetful of gravity, modesty, and every thing like good manners, dropping the controversy between them, as if they had assembled with an express view to the gratification of Arius, they began to counteract themselves with intestine dissensions, and to direct against each other the pen which ought to have been employed against Arius. The foulest accusations were heard, defamatory libels were circulated, and there would have been no end of the contentions till they had murdered one another, if it had not been for the interference of the emperor Constantine, who protested that a scrutiny into their lives was a thing beyond his cognizance, and repressed this intemperate conduct with praise rather than with censure. In how many instances is it probable that errors were committed by other succeeding councils? Nor does this require any long proof; for whoever peruses their acts, will discover many infirmities, not to mention any thing worse.

XI. And Leo, the Roman pontiff, hesitates not to bring a charge of ambition and inconsiderate temerity against the Council of Chalcedon, which he at the same time acknowledges to have been orthodox in points of doctrine. He does not deny it to have been a legitimate council, but he unequivocally asserts that it was possible for it to err. It may be thought, perhaps, that I betray a want of judgment in taking pains to point out such errors; since our adversaries confess that councils might err in things not essential to salvation. This labour, however, is not unnecessary. For though they find themselves obliged to confess this in words, yet when they obtrude upon us the decision of every council on every subject, without any discrimination, as an oracle of the Holy Spirit, they require of us, in fact, more than they had first assumed. What is the language of such conduct, but that councils cannot err, or that, if they do err, it is unlawful for us to discover the truth, or to refuse assent to errors? And I intend to draw no other conclusion from these facts, than that the Holy Spirit governed pious and Christian councils in such a manner, as at the same time to permit them to betray something of human infirmity, that we might not place too much confidence in men. This sentiment is far more favourable than that of Gregory of Nazianzum, “that he never saw a good end of any council.” For he who affirms that all without exception terminated ill, leaves them but little authority. It is unnecessary here to take distinct notice of provincial councils, since it is easy to judge from the general councils, what authority they ought to possess in framing articles of faith, and receiving whatever kind of doctrine they pleased.