Historical Defense of the Reformation, Part 1 · Chapter 7
CHAP. VII.
That the Authority of the Prelats of the Latin Church had not any right to bind our Fathers to yeild a blind obedience to them, or to hinder them from examining their Doctrines.
HItherto we have not oppoſed in our courſe the Book of Prejudices; not but that the end which he propoſes to himſelf, has a great connexion with the things of which I have treated; but becauſe that Authour has not beleived it neceſſary (to make us renounce the Reformation) to juſtify the Latin Church from thoſe ſtrange diſorders which moved the minds of our Fathers, nor to ſpeak of that priviledge which ſhe pretends that God has given her by making of her Infallible. We do not pretend, ſays he, to prove directly the Authority and Infallibity of the Catholick Chureh. For although it would be moſt profitable to do it, and though thoſe among the Catholicks who have taken that method have uſed a moſt juſt and lawful way. Yet as the prepoſſeſſions, wherewith the Calviniſts are full, keep moſt of them from entring upon theſe Principles, howſoever ſolid and true they are; Charity obliges us to try other ways alſo, and that which follows here ſeems one of the moſt natural. It ſuppoſes for a Principle nothing but a Maxim of Common Sence; to wit, That a man who finds himſelf joyned to the Catholick Church by himſelf or by his Anceſtors, ought not to break off from her to joyn himſelf to any other Communion, if he diſcover in that new Communion any ſigns of errour, which may make him judge with reaſon that he ought not to follow it, and that he cannot reaſonably hope that God has eſtabliſhed it, to lead men into the truth. So it is that he has thought himſelf bound to employ himſelf wholly in that way, to rid himſelf of a great deal of trouble, and that he may in this progreſs load us with a multitude of injuries.
Yet he muſt excuſe me, if I am not of his mind. The way which he takes is neither juſt nor natural. It is not juſt, becauſe it takes for granted, and indiſputable, thoſe things, which not only are, but are almoſt only to the matters of our Difference. For it ſuppoſes that that Party which would not have a Reformation, and from which our Fathers broke of, was the Catholick Church; but that is that very thing which is queſtioned, and our Diſpute can never be decided, but by deciding the whole controverſy. If he will take that advantage of us, that we to accommodate our ſelves to the cuſtom of the World, ſometimes give thoſe of the Church of Rome the Name of Roman-Catholicks; he cannot be ignorant that thoſe ſorts of Condeſcentions, which only reſpect words cannot infer any conſequence as to things, nor that they can give any ground to make thoſe ſuppoſitions in this Diſpute, which may be regulated by more ſolid Principles. Further, that way which he would follow, ſuppoſes, that our Fathers in reforming themſelves, made a new Communion, and that is yet that very thing that is in Queſtion, and we maintain that it cannot be reaſonably called ſo, as it will appear in the Progreſs of this Treatiſe. I ſay alſo, that that courſe is not natural. For before we ſhould come to conſider whether there were not ſigns of errour in our Reformation, the nature of things would firſt let us ſee whether our Fathers had not juſt reaſons taken from the ſtate of the Latin Church, to Reform themſelves, and whether it was not poſſible for that Church to corrupt it ſelf. But that could not be well known, but by examining what that State was in the days of our Fathers with that pretence of Infallibility; as we have done.
But though the Author of thoſe Prejudices has beleived, that he might ſpare himſelf the trouble of proving to us the Infallibility and Authority of thoſe whom he calls the Catholick-Church, yet he fails not to require us to ſubmit our ſelves to thoſe by rendring them an abſolute obedience. He would have it that we being all ſo apt to deceive our ſelves in our Judgments, and that the ſearch of true Religion being ſo difficult, that the ſureſt way is for us to ſee with their Eyes, ſays he, to tread in their ſteps, and wholly to ſtrip our ſelves of our own guidance to give it unto them. So alſo the chief Prieſts and the Scribes ſpake among the Jews; This John 7.People who know not the Law, are curſed. But Jeſus Chriſt ſaid of theſe alſo. Let them alone, they be blind leaders of the blind, and both Mat. 13.ſhall fall into the Ditch. If the Maxim of that Authour be good he muſt affirm that our Fathers were very unhappy, for having had their eyes to ſee thoſe diſorders which reigned among the Church-men in their days, and that God had highly favoured them; had he made them to have been born ſtupid and blind; for he conceivs it would be ſo far from cauſing them to fall and be deceived, according to the threatning which Jeſus Chriſt gives to thoſe who leave themſelves to be ſo blindly guided, that it would be on the contrary the only means to go on with any certainty. Howſoever it be, we are not bound to be ſo blind; that before we loſe the uſe of our Eyes, we muſt not examine this Queſtion, whether we ought to loſe them or not. Nature and Grace have given them to us, they would have us to ſurrender them, but let them give us leave to uſe them at the leaſt this one time, to ſearch whether it be juſt that we ſhould deprive our ſelves of them. Jeſus Chriſt himſelf has forbid us to do it, the Authour of thoſe Prejudices has commanded it. We ought at leaſt to examine which of the two has reaſon on his ſide. That then ſhall be the buſineſs of this Chapter, wherein I propoſe to my ſelf to ſhew, That the Authority of thoſe Prelats who governed the Latin Church in the time of the Reformation, could not be high enough to oblige our Fathers blindly to believe all that they told them, nor to hinder them from examining the Doctrines of thoſe Prelats.
But as we find it frequently fall out, that they diſguiſe our Sentiments, and that they may render them odious they urge them beyond their due bounds, it will be meet before we go farther, preciſely to determine what is Treated of in that Right, to the end that all equitable perſons may the more eaſily judg of it. We do not here treat of the uſe of the Miniſtry in General. We acknowledge that God has appointed it in his Church, and that it would be a raſhneſs very criminal to go about to aboliſh it. The Confeſſion of our Faith, our practice, our Books, and the very writings of our Adverſaries ſufficiently juſtifie us, to make us believe that they will not lay any thing to our charge in that point. We do not here alſo meddle with that order that ought to be obſerved in the Election and Ordination of Paſtors, we all agree, that when the ſtate of the Church is regulated, it ought not to be permitted to any that will, to thruſt themſelves into the Miniſtry, nor to encroach upon their Function without being lawfully called, and if there is any difference in this matter, it only regards other queſtions, and not that which we handle at preſent. Nor do we further Treat of that reſpect, or that obedience which every one ows to good and lawful Paſtors. Jeſus Chriſt has ſaid, He that heareth you, heareth me; and he that rejecteth you, rejecteth me: and St. Paul exhorts the Faithful to ſubmit themſelves with all teachableneſs to their conduct. Obey them that are ſet over you, and ſubmit your ſelves; for they watch for your ſouls, The word then of good Paſtors ought to be received with humility, their Functions to be conſidered with veneration, and their perſons to be loved and honoured, not only in reſpect of their charge, but becauſe they acquit themſelves faithfully in it. We do not yet further concern our ſelves to know, whether one ought not to give that obedience to theſe Miniſters of the Church who preach to us the Word of God, although their lives are impure and ſcandalous, and no ways correſpond with their Doctrine. We confeſs, that it is not allowable for perſonal crimes to ſeparate our ſelves from them, nor from thoſe who adhere to them, whether they own thoſe crimes, or whether they deny them. We ought to indeavour to reduce them to their duty, and if they are incorrigible, or if they have committed Actions which render them unworthy of their Function, there are ordinary ways that one ought to take to deprive them; if they amend, the ſcandal is repaired, and if they do not either becauſe they will elude by Artifices the Eccleſiaſtical Diſcipline, or becauſe that depravation may become ſo general that there ſhall be no more puniſhment of vice; then we may pray God that he would ſend more faithful Labourers into his Harveſt, nay we ought to do it, but we ought always to own thoſe for Paſtors, who are in that Charge, and to receive the Word of God from their Mouths, while they Preach it purely. I go yet further, and I ſay that we ought always in General, to think well of thoſe Paſtors, and not lightly to entertain ſuſpicions of their goodneſs and faithfulneſs, eſpecially when we ſpeak of the whole Body, and the diſorder that appears to be great and very viſible therein, that we are not abſolutely to form a juſt prejudice againſt their Miniſtry. This is what we acknowledge and our fathers acknowledged as well as we.
But if they will not be contented with that, if they will have it yet farther, that the faithful are bound blindly to receive the Doctrines of their Paſtors, without having any right to examine their Nature or their Quality, and that it would be a crime but to ſet upon that examination; if they would, that the Authority of the Paſtors, after whatſoever manner we conſider it, whether ſeparatly or conjunctly, or altogether, or in the greater number, ſhould be without any bounds or meaſures, as to matters of Faith, or Worſhip and the general Rules of Manners, and that, though they ceaſe to believe the Divine Faith, and to practiſe all that which they ſay, without informing our ſelves any farther: This is a Maxim we deny, and which we maintain is contrary to the Word of God, to right reaſon, and the true intereſt of Chriſtianity.
1. To begin with the Word of God, we may ſay, That there never was any Maxim in the World, againſt which it does more expreſly declare it ſelf. For, firſt it abſolutely forbids Lordſhip in Paſtors. The Kings of the Gentiles, ſaid Jeſus Chriſt in that paſſage before alledged, exerciſe Lordſhip over them, and thoſe that Luke 22.exerciſe authority upon them are called benefactors. But it ſhall not be ſo with you, but he that is great among you, let him be as the leſs, and he that is chief as he that doth ſerve. In the ſame ſence Saint Peter bids them, Feed the flock of Jeſus Chriſt, taking the overſight 1 Pet. 5.thereof, not by conſtraint, but willingly, not for filthy lucre, but of a ready mind, neither as being Lords over Gods heritage, but being examples to the Flock, St. Paul Preached the ſame Doctrine with St. Peter, We have not, ſays he to the Corinthians, Dominion over 2 Cor. 1.your Faith, but are helpers of your joy. We may obſerve, that on purpoſe to hinder the introducing that Dominion into the Church under the name of Inſtruction, as they have done in theſe laſt Ages, Jeſus Chriſt goes ſo far as to forbid his Diſciples the name of Maſters. Be not ye, ſays he, called Rabbi, for one is your Maſter Matth. 23.even Chriſt, but he that is greateſt among you ſhall be your ſervant. And therefore it is, that the Scripture gives the Title of chief Shepheard to none but Jeſus Chriſt alone. When the chief ſhepheard 1 Pet. 5.ſhall appear ſays St. Peter, ye ſhall receive a Crown of Glory that fadeth not away. God has brought again from the dead, the Heb. 13.great ſhepheard of the ſheep, ſays St. Paul. But as to other Paſtors, the Scripture is ſo farr from giving them any Character of Dominion, that on the contrary they are often called Miniſters or Servants, 1 Cor. 3. & 4. 2 Cor. 5. Malach. 2. 2 Cor. 4. Job 33. Col. 1.Stewards of the Myſteries of God, Ambaſſadors, Meſſengers, Interpreters, to teach us, that they ought not to pretend to reign over mens ſouls, but to make Jeſus Chriſt reign, who is the only Monarch of the Church. We Preach not our ſelves, ſaith St. Paul, but Jeſus Chriſt the Lord, and our ſelves your ſervants for Jeſus ſake; and elſewhere he ſays, that he was made a Miniſter of the Church of God. All theſe paſſages by themſelves are very concluding, but taken together, make up a Demonſtration that will perſuade all men who are not prepoſſeſt with prejudice. For what likelyhood is there that God would have filled his Scriptures with ſo many things contrary to this Dominion, if he had had a deſign to inveſt the Paſtors of his Church with an Authority ſo abſolute over mens Conſciences, and of making them Soveraign Lords of their Faith? Is not that Authority, after the way they pretend to it, a real Empire, and a much more powerful Empire than the Temporal ones, which they ſet up over the Hearts and Souls of men, where the others do but eſtabliſh theirs over their bodies? Bellarmine and Du Perron buſie themſelves very Bell. de Rom. Pont. lib. 1. c. 9.much in eluding the force of that paſſage where Jeſus Chriſt forbids his Diſciples that Dominion. They ſay, that he forbids not Dominion, but the manner of that Dominion, that is to ſay, that Du Perron. Repl. Liv. 1. ch. 56.he would not have them affect that Dominion, nor that they ſhould Rule Tyrannically or with violence, but that nevertheleſs he would have them Rule. Who ſees not the abſurdity of this anſwer? For when Jeſus Chriſt ſaid, The Kings of the Gentiles exerciſe Lordſhip, but it ſhall not be ſo with you, it is clear that the diſtinction that he makes between Kings and Paſtors, falls upon that Dominion, and not upon the manner of that Dominion. I confeſs, that he forbids the affectation of that Dominion, but, I affirm, that he forbids alſo that Dominion it ſelf, as it appears from his words, for he ſays not, the Kings of the Gentiles affect Dominion, but he ſays, they do exerciſe that Dominion, and that it ſhall not be ſo with them, which ſhews he would diſtinctly ſay, that they ſhould not exerciſe Lordſhip. Elſe it was neceſſary that in thoſe words Jeſus Chriſt ſhould have ſet down ſome difference between the Government of the Gentile Nations, and that of his Church. But that difference cannot conſiſt in this, that they ought not to affect the manner of Dominion in his Church, for that would make him ſay, that they ought, or might lawfully affect it in the Civil Government, which yet is not true. And as to what they ſay of a Tyrannical and violent Domination, they evidently deceive themſelves. For the conteſt of his Diſciples was no ways about that violent Dominion, nor about the gentleneſs of that Dominion, but about the Dominion it ſelf, they ſtrove among themſelves which of them ſhould be greateſt. Whence it follows that Jeſus Chriſt, who anſwers to their thoughts, ſpeaks of a Dominion whatſoever it be, and not ſimply of a Tyrannical one. To which I add, that thoſe other Paſſages to which they know not how to apply thoſe evaſions, learly determine the ſence of that ſaying of Jeſus Chriſt.
2. But the Scripture is not contented only to forbid that Soveraign and Abſolute Authority to the Miniſters of the Church, it farther gives the Faithful a right to examine that which they teach, and at the ſame time obliges them to do it, to ſeparate the Good from the Bad. Hence it is that Jeſus Chriſt, who would have his Diſciples do all that, that the Scribes and Phariſees who ſat in the Matth. 23.Chair of Moſes, commanded them to do, yet would have them diſcern alſo their falſe Doctrines, and to take heed of them. Take Matth. 16.heed to your ſelves, ſays he, of the leaven of the Phariſees and the Saducees, which in the cloſe he explains of the leaven of their Doctrine. In the ſight of that, Saint John gives this Leſſon to the Faithful, Not to believe every ſpirit, but to try the ſpirits whether 1 John 4. …they be of God; and Saint Paul, To prove all things, and to hold faſt that which is good. The ſame Apoſtle elſewhere, prays. That they may have an abundant meaſure of all judgment and knowledge. That they might try things that differ, that they might be ſincere and without offence until the day of Jeſus Chriſt. And there where he 1 Cor. 3.lets us underſtand that the Paſtors in building upon the Foundation, might heap up Wood, Hay, Stubble, as well as Gold, Silver, and Pretious Stones, it is evident from that Advertiſement, that he engages them to make a juſt diſcerning of thoſe things: It is not leſs clear, that he ſuppoſes in the Faithful an Examination, and a judgment in reſpect of thoſe things which their Paſtors ſhould teach them, when he has recourſe to their Teſtimony for the Juſtification of his Doctrine. We have not, ſays he, handled the word of God deceitfully, but have commended our ſelves to every 2 Cor. 4.mans Conſcience in the ſight of God by the manifeſtation of the Truth. Ye are witneſſes, and God alſo, ſays he to the Theſſalonians, how 1 Theſſ. 2.holily, and juſtly, and unblameably we behaved our ſelves among you that believe. But what more can be added to the force of his words which we find in his Epiſtle to the Galatians; If we our ſelves, or an Angel from Heaven preach to you another Goſpel than Galat, 1.we have preached to you, let him be accurſed. Who can deny that he forbids by thoſe words that blind obedience which they would have us give at this day to the Paſtors of the Church, and that he does not on the contrary command us to examine their Preaching by the Rule of the Primitive and Original Goſpel? Who ſees not that that exaggeration which he uſes, ſerves but to let us ſee the importance, the neceſſity, the force of that obligation which he would lay upon us, and how inviolable and indiſpenſable it is? He commands us not only to make a ſincere diſcernment, he does not only ſpeak of a ſimple rejecting of that that ſhall be Forreign and Alien to it, and ſhall not agree with the Goſpel; He enjoyns an Anathema, an Execration; He would not only have us pronounce it againſt men indefinitely, or againſt thoſe whom the Councils and the Popes ſhall declare Hereticks, he declares that it ought to be pronounced againſt an Apoſtle, againſt himſelf the moſt famous among the Apoſtles, againſt him who had had Viſions and Revelations, who had been caught up into the third Heaven, and who had laboured with ſuch an abundant expence of his blood, and of his Life for Jeſus Chriſt. This is not all yet, he enjoyns the ſame againſt an Angel from Heaven, if he undertook to Preach another Goſpel than that which he has Preached unto us. What can be ſaid, more weighty? What is there in the Church beyond an Anathema? What is there upon Earth among men greater than Saint Paul! What is there in Heaven above an Angel? And ſhall the ordinary Paſtors, the Prelates, Patriarchs, Popes and Councils be exempted from that Rule, when the Apoſtles and Angels themſelves are not?
3. But we muſt go yet higher, and follow the Scripture yet farther. It teaches us that God has put his Sacred Writings immediately into the hands of all the Faithful, as well as into thoſe of the Paſtors, with an obligation to read them exactly, and to build their Faith and their Hope upon them, whence it follows that they have right to refer the Doctrines of their Paſtors, and to examine them by that Rule, and that they are not bound To ſee with the Eyes of the Prelates, nor to deveſt themſelves of their own guidance to reſt themſelves upon that of their Prelates. The Proof of this Truth may appear from a thouſand places of Scripture. When God would give his Law to the Iſraelites, he ſaid to Moſes, Gather me the people together, that I may make them hear my words, that Deut. 4.they may learn to fear me all the days that they ſhall live upon the earth, and that they may teach their children. Moſes juſt before his death aſſembled all of Iſrael together, and ſaid to them, O Iſrael hearken unto the Statutes, and unto the Judgments which I teach Ibid.you, for to do them that ye may live—Ye ſhall not add unto the word which I command you, neither ſhall ye diminiſh ought from it—Keep the Statues and Judgments of God, and do them: for this is your wiſdom and your underſtanding in the ſight of the Nations, which ſhall hear theſe Statutes— And another time having aſſembled the ſame people, he ſpeaks to them theſe words, Hear, O Iſrael the ſtatutes and judgments which I pronounce this day, that Deut. 5. Dent. 6.hearing them ye may learn them, and keep and do them. The words which I command thee this day, ſhall be in thine heart. Thou ſhalt teach them diligenty unto thy children, and ſhall talk of them when thou ſitteſt in thine houſe, and when thou walkeſt by the way, and when thou lieſt down, and when thou riſeſt up. Thou ſhalt bind them for a ſign upon thine hand, and they ſhall be as frontlets between thine eyes. Thou ſhalt write them upon the poſt of thy houſe, and upon thy gates. It was in following that Primitive Inſtitution, that the Faithful among the Jews Read the Scripture ſo carefully. Bleſſed is the man, ſays David, whoſe delight is in the Law of the Pſalm 1. Pſalm 119.Lord, and meditates in that Law day and night, and elſewhere he would have the young men order their ways according to the word of God: Saint Paul by the ſame Spirit, commends Timothy 2 Tim. 3.in that from a child he had known the holy Scriptures. See then the Old Law, the Antient Scriptures given immediately into the hands of all the Faithful, with a command to Read them, and meditate upon them, and conſequently, to build immediately upon them their Faith, their Piety, and their Comfort. But becauſe we ſhould not imagine that that Order has been changed under the New Teſtament, we need but to run through the firſt Verſes of the greater part of the Epiſtles of Saint Paul, and thoſe of Saint Peter, of Saint James, of Saint Jude, and they will ſee that they are addreſt to the Faithful of the Churches, as well as to the Paſtors. To all that be in Rome, called to be Saints. To the Saints and Faithful in Jeſus Chriſt which are at Epheſus. To all the Saints in Chriſt Jeſus which are at Philippi; where he diſtinguiſhes them from the Paſtors, for he adds, with the Biſhops and Deacons. All that lets us ſee clearly that there was nothing changed in that regard. They will ſay it may be that it does not follow from thence that the more ſimple among the Faithful ſhould take to themſelves that liberty of ſearching out by themſelves the true meaning of the Scriptures, and that they ought not to refer themſelves to their Paſtors who are the Interpreters of them. But if that were ſo, why ſhould he have addreſt them immediately to them, why ſhould he have put them in their hands, with commands to Read them, to Learn them, and to Mediate of them in their Houſes, in their Journeys, in their riſing Up, and lying Down? why ſhould he have ſaid that it was all their Wiſdom, and all their Underſtanding, if he had not ſuppoſed that they could of themſelves comprehend the meaning of them, at leaſt of ſo much as might be ſufficient for their particular Comfort, and for their Salvation? Moreover, that is clearly refuted by the Uſe that Jeſus Chriſt and his Apoſtles would have us make of the Scripture, that we might know him to be the true Meſſiah, notwithſtanding the contradictions of the ordinary Paſtors of that Church, who gave to that Scripture a quite contrary meaning. Search the Scriptures, ſaid our Lord to them, for in them ye think ye have eternal life, John 1.and they are they which teſtifie of me. To what purpoſe ſhould he have ſaid that, if he would not have them by themſelves ſearch out the true ſence of the Scripture, and that they ſhould correct the falſe Interpretations which their ordinary Paſtors gave of it. It is from this Principle that Saint Peter and Saint Paul proved Jeſus Chriſt to be the Meſſiah, not of the Scriptures, and Converted the people, as it may appear by their Sermons. And it is alſo upon this Foundation, that the Inhabitants of Berea are praiſed for having made uſe of that Right, and for having by themſelves had recourſe to the Scripture, to know whether that which Saint Paul and Silas told them, was true: Theſe were, ſaith St. Luke, more noble than thoſe Jews in Theſſalonica, in that they received Acts 17.the word with all readineſs of mind, and ſearched the Scriptures daily, whether thoſe things were ſo. After that, how can any one affirm, that the Faithful ought blindly to believe their Paſtors, and to ſtrip themſelves of their own conduct, to reſt themſelves upon that of the Prelates? Is not this to condemn that which the Scripture praiſes? If you look on thoſe of Berea as being yet Jews, had they not their ordinary Paſtors who had before condemned Jeſus Chriſt, and all his Doctrine? Wherefore then had they recourſe to the Scriptures? Could they better comprehend the ſence of them, than all the Church, to which they had ſubmitted themſelves, a Church, I ſay, which was upheld by all the Authority of Moſes, by the Sacred Names of Abraham, of Iſaac, and of Jacob, by the glory of a thouſand Miracles, by the ſending of the Prophets, by the Holineſs of a Temple where God had placed his Name for ever, and by the Majeſty of a Succeſſion that had been preſerved for near twenty Ages? And if you look upon them as new made Chriſtians, were not Paul and Silas their True Paſtors, whom their Zeal, their Conſtancy, their Travels, their Preaching, their Knowledg, and their Miracles had made famous every where? Why did not they truſt them, why did they yet farther compare their words with the Scripture?