Historical Defense of the Reformation, Part 1 · Chapter 9
CHAP. IX.
An Examen of thoſe Reaſons they alleadge to Eſtabliſh that Soveraign Authority of the Prelats in the Latin Church.
TO defend in ſome manner a Principle that Scripture, Reaſon, the Intereſt of the Antient Jewiſh Church, and the Chriſtians, do ſo loudly condemn, they propound ſome Inconveniences which ariſe, they pretend, from that of the Contrary Principle: But it is certain, that if it were enough to alleadge thoſe Inconveniences to overthrow thoſe Rights which are found to be ſo ſolidly eſtabliſhed, there is nothing in the world ſure, ſince there is nothing ſo juſt, ſo reaſonable, or ſo neceſſary, which the weakneſs or the malice of men may not abuſe. It is neceſſary to yield to men the right of eating and drinking, of Cloathing and Marrying themſelves, of ſelling and buying, of holding Commerce between themſelves, of building Houſes and Towns, and to diſtinguiſh themſelves by their ſeveral Arts and Profeſſions. And yet how many Inconveniences are there that ariſe from all thoſe things? It is the ſame in the uſage of the moſt holy and inviolable things, as of Religion it ſelf, of which a Libertine, ſays in General, becauſe of the Abuſes that were made of it,
Tantum Religio potuit ſuadere malorum.
If all muſt be aboliſht that is ſubject to Inconveniences, one muſt aboliſh every thing. Gold and Iron, Night and Day, Fire and Water would be criminal, and the very Air it ſelf which makes us live, cauſes ſometimes our death. They cannot then take a worſe way then that of thoſe Inconveniences to cry down a Right, founded upon Nature, and upon Grace, and Authorized by Jeſus Chriſt, by the Prophets and Apoſtles. Let us ſee nevertheleſs of what nature thoſe Inconveniencies are.
One of the moſt Conſiderable is, That if they allow thoſe who are ſubject to the Church, to Examine the matters of Religion, there will be no more any way to keep men in the Unity of the Faith, that every one will have a Religion by himſelf, and that by this means they ſhould open a way for Extravagancies and Hereſies, and by conſequence for the intire ruin of the Church, ſince the minds of men are ſo different and confuſed that that which pleaſes one, will not pleaſe another.
To Anſwer to that Objection, I would demand of thoſe Gentlemen whether they propoſe to themſelves to find out any humane and efficacious way, which ſhall go ſo far as actually and effectually to hinder thoſe Extravagances and Hereſies; or whether they would only eſtabliſh a Maxim, which in ſuppoſing that it ſhould be followed, and that all men would receive it, ſhould contain all in the Unity of the Faith. Let them take which of thoſe two ſides they pleaſe, they cannot rationally ſay any thing. The firſt contains a raſh and abſurd pretence, for to go about to ſeek a humane means that ſhall actually hinder all Errors and Hereſies, is to ſeek for that which they can never be able to find. To retain men in the Unity of the Faith and of True Piety, two things are neceſſary, the one, That they teach all the pure Truths of God; and the other, That they give them all a right underſtanding, to the end they ſhould follow it. Their Paſtors might very well do the firſt, but the ſecond, which does not depend on them, none but God alone can do. And that alſo he does in regard of all his Elect and truly Faithful for whoſe ſake only there is a Church, and Paſtors in the World. For he beſtows on all thoſe his Holy Spirit, in that meaſure that ſhall ſuffice to unite them in the ſame Faith, and to hinder them from falling into Errours wholly inconſiſtent with their Salvation. As for the others, as he has not ordained their Salvation, ſo he would not actually hinder them from caſting themſelves into Hereſies, or into Errors. On the contrary, he has reſolved to permit thoſe ſtrayings, the better to diſtinguiſh them from his True Children. There muſt be alſo, ſaith St. Paul, Hereſies among you, that they which are 1. Cor. 11.approved may be made manifeſt among you. And elſewhere he ſays, That God ſhould ſend ſtrong deluſions to them that periſh, that they ſhould believe a lye. So that God who alone is Lord of the hearts 2 Theſ. 2.and minds of men, not having propounded that end to himſelf in eſtabliſhing his Viſible Church, to hinder any Hereſies from being in the World, nor that they ſhould not ariſe within that very Church it ſelf, but only that his Elect and truly Faithful ones ſhould not be infected with them, it is a great raſhneſs, for thoſe men who cannot diſpoſe hearts as he does, to extend not only their deſires but their pretenſions alſo farther, and to ſearch out a way by which there ſhould not be in effect any Hereſie. I confeſs that we ought to deſire the deſtruction of all Hereſies, that we ought to labour for their Extirpation, and that as the Elect and true Children of God are not diſtinctly known, the cares that we ſhould take for them ought to be extended indifferently to all. But I ſay, that we cannot make uſe of any thing for ſo great a work, but thoſe external means, which are the pure Preaching of the Truth, and Confuting the contrary Errors. When their Paſtors ſhall acquit themſelves well in that duty, they may reſt aſſured that God will bleſs their conduct and their word, not to all men, but to the perſons of his true Children. If their Paſtors would urge their pretenſions from thence, and would find a human expedient that might abſolutely hinder thoſe Hereſies from touching them, and from actually and effectually ſpringing up as well among the good, as the wicked; I affirm, that they would be wiſer then God, that they would encroach upon his rights, that they would hunt for a Chimaera, and that by that very means they would change the Miniſtry into a Tyranny; for under that pretence of rooting out thoſe Hereſies, they would come to be Soveraign Lords over mens Souls and Conſciences, which cannot nor ought to be ſuffered, and which is ſo far from being a means to avoid them, that it would fill the Church with Hereſies.
If they ſay, they intend only to eſtabliſh a Maxim, which ſuppoſing that it would be followed, and that all men would receive it, would contain all in the Unity of the Faith, and that Maxim is, That they ought to refer themſelves abſolutely to their Paſtors. I ſay, in the firſt place, That, that Maxim is as proper to contain men in the Unity of Hereſie and of Schiſm, as in the Unity of Faith. For the Hereticks and Schiſmaticks have their Church and their Paſtors, to whom they ſhould abſolutely refer themſelves. So that they could never diſcern whether they are in Unity of the Faith, or in that of Error and wandring from the Truth, if they were not before all things, aſſured that they were in the true Church. But who ſhall warrant us, that when they would be ſo aſſured of the true Church, that men would not divide themſelves by different ſentiments, and that that which pleaſes one, ſhould not diſpleaſe another? What principle of Unity would they give us, to ſettle all in the ſame thoughts, in that ſearch which they ſhould make of the true Church? The Jews would ſay, We are the true Church of God, the Mother Church, from which the Chriſtians have ſeparated themſelves, The Pagans will ſay, We are that Mother Communion, for as well the Jews as the Chriſtians came out of the midſt of us. The Mahometans will ſay, That as Chriſtianity was the perfection of the Law, ſo their Religion is the perfection of the Goſpel. The Greeks would come foorth and maintain, That they are the true Catholick Church, and not the Latins; the Copticks, the Abyſſines, the Jacobites, and Armenians maintain, That as well the Latins as the Greeks departed from the Church, when their Council of Chalcedon had made void the Council of Epheſus. The Arians will ſay, That if one latter Council could abrogate what had been done by a former, as it appears from the Example of the Council of Chalcedon, then that of Ariminum, might very well correct and repair the Errors of that of Nice. In fine, every one would alledge his Reaſons, and concern himſelf to know which of all thoſe Communions was the true and good one, and which had the true Faith. Tell us what means of Unity would you have beyond that, to hinder men from dividing themſelves? For if it be true that in yielding men a right to examine the matters of Religion, they open a Gate to let in Diviſions and Hereſies, by reaſon of the Confuſion of mens minds, it is not leſs true that in leaving them a liberty to examine thoſe Churches and Religious Societies, to come to know which is the True, you open the ſame Gate to Errors and Apoſtacies. If you would further take from them that Liberty of ſearching out the true Church, and if you ſay that they ought to ſuppoſe the Latin to be it, without other reaſon; beſides that that is very abſurd, you introduce a Maxim that under a pretence of ſhutting the Door to all Diviſions, ſhuts it alſo to all Converſions. For why ſhould not every Society have right to ſay the ſame thing? So the Jew, without any other Reaſon, would preſume for the Jewiſh Communion; the Heathen for the Heathen; the Greek for the Greek, and every one for that wherein he finds himſelf ſet. That then would not be ſo much a Principle of Unity in the true Faith, as a Principle of Confuſion and Obſtinacy, a Principle that would be not ſo proper to keep men in the Unity of the true Faith, as in that of any Religion whatſoever it might be, without coming to know whether it were good or bad.
In the ſecond place, I ſay, That with all that, they do not yet make any thing of that which they would lay down, if they would avoid thoſe Hereſies, and thoſe Diviſions which may ariſe from the inequality of humane underſtandings, when men are left to be Maſters of their own Sentiments. For to obtain that effect, they muſt ſuppoſe that that Maxim of referring ones ſelf abſolutely to the Paſtors of the true Church, when they ſhall be ſo aſſured, will be received and followed by all men. But who can tell them that men will not divide upon that very Principle, and that when they endeavour to make them receive it, they can make them agree? If they apprehend ſo much thoſe Diviſions and Errors in the matters of Religion, what aſſurance can they have that there ſhall not be any upon that point of the Authority of the Church? Is it becauſe mens minds will leſs differ about that ſubject then about others, or that that ſame Authority proves it ſelf, as the Firſt Principles do? Who has told them, that thoſe who ſhall once have received this Maxim, will not be un-blinded in the end, and that they will not be weary in fine of remaining ſlaves to men in reſpect of their Conſciences, which is the moſt conſiderable part of themſelves, and that which ſhould give them the greateſt Jealouſie? So that that pretended Remedy of Schiſms and Diviſions is null, for you muſt always run upon that Rock you would avoid, to wit of the humane underſtanding, and wipe off its differences, its inequalities, its humors, at the ſame time that you would have them give away that liberty of judging the points of the Faith. Let us ſuppoſe, ſince our Adverſaries would have us, that that Principle of abſolute obedience to the Guides of the Church, had had place from the birth of Chriſtianity, would it have hindred the Hereſies of the Valentinians, of the Gnoſtics, of the Marcionites, of the Montaniſts, and the Manichees? Would it have hindred the Arrians, the Samoſatences, the Eutychians, the Neſtorians, and ſo many others, that in the firſt Ages of Chriſtianity troubled the State of Religion? To ſay that thoſe men were preſumptuous and raſh, is but to ſay what we would have, which is, that there can be no humane means that can ſtop that raſhneſs and preſumptuouſneſs of men, and that it is a folly to go about to do it. They may by the force of Torments and Priſons, by their Threats or their Promiſes hinder the external effects, but that is not to contain men in the Unity of the Faith, but it is to contain them in that of Hypocriſy, and of Treachery.
A ſecond Inconvenience is, That they cannot give to the Church, that is to ſay, to the Body of the Paſtors, that reſpect which is due to them; for where they ſhould be ſet up to be Judges of Controverſies, private men would riſe up againſt them, and thoſe private men would on the contrary become their Judges. But that Inconvenience is not ſo great, as that it ſhould make us hazard our own Salvation. How many Judges have in we our Civil Society, to whom we yet give that reſpect that is due to them, though ſtill we are not bound to believe that all that they have judged, is well judged? The reſpect which men owe to their Paſtors is not unlimited, it has its bounds and its meaſures; while they act as true Paſtors, in Teaching the pure Truth, and acquitting themſelves of their Duty, they are worthy to be heard, to be followed, to be reſpected. But when they come to be Deceivers, if, that in ſtead of Teaching the Truth they oppoſe it, if they mix with Gold and Silver, Wood, Hay, and Stubble, (to make uſe of the words of the Apoſtle) they deſerve in that regard, neither the Hearing, nor Reſpect. For they are neither Paſtors, nor the Church, but only as they Teach the Truth, and follow Righteouſneſs; and when they withdraw themſelves from it, give us their own Fancies, or when they follow their Paſſions, then they are but private men, who belye their Character, and they can owe them nothing for thoſe kinds of things, but repulſes and contempt, or at the moſt but Indulgence, if the Evil be yet tolerable; that is to ſay, if their word and their conduct do not deſtroy the Goſpel, or hinder a ſaving efficacy. But if they may ſee their Miniſtry to become ſo corrupted that their is an eminent danger of looſing their Salvation, who can doubt that they ought not to be lookt on, only as the Enemies of God and the Church, rather then the Miniſters and their Paſtors, and that they ſhould not fail to take heed of them and their Doctrine, as pernitious leaven, in ſtead of blindly following them? The Duties are then reciprocal between the Paſtors and the People: The Paſtors ought to guide their Flock well, to give them good paſture; and the people owe them, Reſpect, Obedience Teachableneſs and Love: on ſuppoſition that the Paſtors well acquit themſelves of their duty, thoſe who are under them will become guilty before God and Men, of the Crimes of Rebellion Profaneneſs, and Ingratitude, if they do not acquit themſelves of theirs. But if the Paſtors abuſe their charges, if they overturn the Goſpel, or if they do any thing coming near to it, if they abuſe their Titles; their Sees, their Dignities, their Sacerdotal Ornaments; all that will ſignify nothing, they owe them no more in that regard, either that Reſpect or that Obedience. The Reaſon is manifeſt, becauſe they ought to reſpect nothing but the cauſe of God, and upon the Conſideration of its ſaving Truth, when then they may ſee that they withdraw themſelves from God, and that Truth, that reſpect alſo which ought to be given to God and his Truth ſhould be withdrawn from them.
And as to what they ſay, that private men would become Judges of their Paſtors, where of right thoſe Paſtors ought to Judge of Controverſies, who are above private men; this is nothing but a playing with words. How many of our Judges are there, who Judge us every day, without our finding any inconvenience or ill in it? They Judge us with a Judgment of *Imputation, by laying things to our charge.Indictment, which is a publick Judgment, and they Judge us with a Judgment of Diſtinction, which is a private Judgment. For they do not bind us blindly to believe that all that they declare is equitable, becauſe they ſo declare it; we have in that reſpect a full liberty to examine thoſe things as they are in themſelves, though we fail of always preſuming in their favour. But ſay they, whatſoever liberty we have to examine their Judgments, their Judgments muſt be executed notwithſtanding, when we our ſelves believe them unjuſt; I confeſs it, but it is becauſe their Execution conſiſts only in thoſe things, or in thoſe external Actions, which leave the thoughts of the mind always free, and not in an inward acquieſcence. And this is that that puts a difference between their Sentences, and the deciſions of Paſtors concerning the matters of Religion, for the Execution of theſe latter conſiſts in an acquiſcence of the Soul and the Conſcience, which cannot but examine them in the end, and be decided but by the knowledge we have of the Equity and Truth of thoſe Doctrines. The ſame thing may ſometimes happen in the Civil Society, where in ſtead of putting in Execution the Commands of Superiours, one ſhall be bound formally to oppoſe and reſiſt them; as when the Sates of a Province, or a Governour ſhall command things prejudicial to the Obedience that one owes to one's Soveraign, and which would engage the people in a Rebellion; Then, we may not only Judge our Judges by a private Judgment, but our private Judgment is a thouſand times more general and publick then that of thoſe Judges, yea though it ſhall not be accompanied with any formality. For thoſe formalities ſignify nothing, when the fidelity which we owe to our Prince is concerned. Then neither reſpect of Magiſtrates, nor conſideration of Order, nor the Authority of our Governours ought to turn us aſide, but they muſt all give place to that Great and Fundamental Duty. It is the ſame thing in a Religious Society, God and our Salvation are to be preferred before all things, and if it fall out that the Paſtors, either in their Pulpits, or in their Writings, or in their Councils, would plunge us into errors, and into a worſhip that diſhonours God, and corrupts his Chriſtian Religion, we may not only judge them by a private judgment, but we ought alſo at the ſame time to labour to make that private judgment to become publick, and as general as it can be made; and howſoever we do it, we do not in any thing withdraw our ſelves from that fidelity which we all owe to God. The Inconveniences that ariſe from that Conduct, ought to be imputed not to private men, who do but what they are obliged to do, but to the Paſtors who abuſe their Charge, and pervert the rule and natural deſign of their Miniſtry.
But, ſay they, Is not this to introduce a private ſpirit into the Church, where we all ought to have but one ſame ſpirit, which is that of the Church? There is, ſaith St. Paul, but one Body and but one Spirit, Epheſ. 4.and therefore it is that he himſelf exhorts us to abide all in the ſame ſpirit, and to keep the unity of the ſpirit in the bond of peace. I anſwer, that there ought to be in the Church in effect but one and the ſame Spirit; but that that ought to be the Spirit of God, the Spirit of Truth, the Spirit of Wiſdom: not the ſpirit of the World, not Phil. 1.the ſpirit of Errour. God gives his holy Spirit immediatly to all his truly Faithful ones, whether they be Paſtors, or whether they be Lay-men, which is in all but one ſame Spirit, though the meaſure according to which each receives may be different: Grace, ſays Epheſ. 4.the Apoſtle, is given unto every one of us according to the meaſure of the gift of Chriſt. And in that Deſcription of the State of the Church under the new Teſtament, which is ſet down by the Prophet Joel. God ſays, That he will purer out his Spirit upon all fleſh, Joel. 2.that their Sons and their Daughtes ſhall Prophecy, and that he will give this Spirit to his Servants and to his Handmaids. Elſewhere, God promiſes his Children, That he will give them a new heart and Ezek. 36.a new ſpirit, and that he will put his Spirit within them: Saint Paul teaches the ſame thing. By one Spirit, ſays he, we are all Baptized into one Body, whether we be Jews or Gentiles, whether we be bond or 1 Cor. 12.free, and have been all made to drink into one ſpirit. Becauſe ye are Children, ſays he to the Galatians, God has ſent forth the Spirit of Gal. 4.his Son into your hearts; and in the Epiſtle which he addreſſes to the Saints and Faithful of Epheſus, he tells them, That they were Eph. 1. Ibid.ſealed with the holy Spirit of promiſe, and deſiring that they might receive a more abundant meaſure of it, he prayed God to give them the Spirit of Wiſdom and Revelation: St. Peter tells the faithful of his age, who were perſecuted for the name of Jeſus Chriſt, That the Spirit of Glory, and the Spirit of God reſted upon them, 1 Pet. 4.In fine the whole Scripture is full of this Doctrine, that the Spirit of God is immediately given to every Believer, even down to that place where St. John tells them, That they had an Ʋnction from the Holy Spirit, and that they knew all things; that the anointing which 1 John 2.they had received of Jeſus Chriſt abode in them, and that they needed not that any man ſhould teach them, but that that anointing taught them all things. From whence theſe two Truths reſult, the one, That every faithful one in particular has Fellowſhip with the Holy Spirit, which animates and governs him immediatly; and the other, That that Spirit is not a meer Spirit of Docility, and reſting in what is taught them, to make the Faithful receive the words of their Paſtors; but a Spirit of diſcerning, which makes them capable of knowing things by themſelves, and to judge of them. For this is that St. Paul means by that Spirit of Wiſdom and of Revelation, and St. John by that Ʋnction which teaches all things, and frees us from the neceſſity of being taught by men; that is to ſay, of depending abſolutely on their Authority, as thoſe men would do who ſhould not be capable of diſcerning by themſelves; and there is this thing very conſiderable in that Diſcourſe of St. John, that he makes the ſubjects of it, thoſe falſe Teachers who laboured to ſeduce the Faithful. I have, ſays he, wrote theſe things concerning thoſe who ſeduce you; But the anointing which you have received abideth in you, and you have no need that any man ſhould teach you, &c. Which lets us plainly ſee that he meant, that that Unction was ſufficient to ſecure them from that Seducing, and by Conſequence to make them diſcern by themſelves the true from the falſe. As to all the reſt, they do but mock when they call that Spirit a private Spirit, under a pretence that it is given to each Believer: for it is the ſame Spirit that animates the whole Myſtical Body of our Saviour, that Regenerates and Sanctifies them, it is in one word, the Spirit of the whole Church. It may with far greater reaſon be ſaid, that they introduce a private Spirit, who reſtrain to the Paſtors alone the right of diſcerning the good from the bad, and who would not that any Laymen ſhould interpoſe. For if the whole body be animated but by one only and the ſame Spirit, why ſhould not all the Faithful have the ſame right with the Paſtors, ſince they all partake of one ſame Light, though in a different meaſure? In fine, if they would have it, that to yield to every one a right to examine the matters of Religion, would be to bring in a private Spirit, let them tell us, by what Spirit they would have one examine the queſtion of the Church? by what Spirit they would have every one know and reſt aſſured that the Latin Church is the True Church of Jeſus Chriſt? by what Spirit they would have the Faithful chuſe that ſide where they ſhould refer themſelves to their Paſtors? for in all thoſe points, they cannot deny that men ought to follow their own light, ſince they cannot in the leaſt make thoſe judgments by the Eyes of their Prelates, as we have noted before. Behold then that private Spirit, ſince it pleaſes theſe Gentlemen to call it ſo, which they themſelves are conſtrained to admit, which ſhews us the nullity of that inconveence that they would pretend to remedy.
We ought then to go higher yet, and to examine that great Argument which the Author of thoſe Prejudices has choſe above all others, as being alone ſufficient to make us acknowledge the neceſſity of referring ones ſelf blindly to the Church. It conſiſts in letting us know, That all the men in the world may deceive themſelves, In his Preface.that the darkneſs of our Ʋnderſtandings, our Prejudices and our Paſſions engage us to that. And if M. Claude, ſays he, can propoſe evident falſhoods as proofs of the higheſt certainty, who can aſſure us that we are not in the number of thoſe who deceive themſelves, and make an ill choice in the matters of Religion, and that the perſuaſion that we have well choſen is not any effect of our Prejudices and our Paſſions, and other ſecret obſtinacy in our Opinions; from whence he concludes, that it muſt be a thing to be deſpaired of ever to be able to diſtinguiſh the true Religion, amidſt ſo many Sects who all lay claim to it, or to chuſe among ſo many Opinions which they propoſe as Authoriſed by the Scripture, thoſe which one ought to believe, from thoſe that one ought to reject, unleſs that ſame impotence that lies upon us to diſcern the Truth by our own light, and which would not open a way to find it, ſhould make us go from the way of Reaſon, wherein we ſhould ſee nothing but uncertainty, to that of Authority, which would draw us out of that confuſion, and in the end he advertiſes us, that that Authority is that of the Catholick Church, that is to ſay, the Latin Prelates.
We ſee then, that thanks to the Philoſophy of this Author, all muſt be good Pyrrhoniſts, to become good Catholicks, we ought to doubt of every thing if we would be aſſured of any thing. But to ſpeak what appears to me, that Argument cannot make any impreſſion on the mind, becauſe it deſtroys it ſelf, as uſually thoſe falſe ſubtilties do. For if we cannot be aſſured in thoſe judgments that we make by our own Light, becauſe that may deceive us, who can aſſure us that that Authors Argument will be good and concluding, ſince we cannot judg of it but by that ſame Light, which will not give, according to him, any certainty? If the uſe of our Reaſon produces nothing but doubts, why would he yet give us a Reaſon, the Conſequence whereof can be no other than doubtful, and by which he cannot alſo gain any thing over us? It may be it is good, it may be it is not ſo; our Light deceives us in other things, it may very well deceive us in that. What likelyhood then is there that we ſhould be perſuaded by an Argument that combates it ſelf, and which takes away from it ſelf the force of perſuading?
Moreover, That Argument deſtroys the deſign of the Author of thoſe Prejudices, and overthrows the Cauſe it would Eſtabliſh. For if there be no certainty in the judgments that we make by our own Light, who ſhall ſecure us that we do not deceive our ſelves in chuſing the way of Authority, ſince we cannot make choice of that, but by that ſame Light, which is, ſays he, ſo deceitful? We cannot leſs fear in that very thing, the obſcurity of our Underſtandings, our Prejudices and Paſſions, the inclination that we have to Error, and who ſhall aſſure that Author, who ſhall aſſure us our ſelves, that that perſuaſion where it is, and which he would communicate to us, is not an effect of his Prejudices, of his Paſſions, or of ſome obſtinacy in his Opinions? Who ſhall warrant us that we do not deceive our ſelves in that particular choice that we make of the Authority of the Latin Church, to refer our ſelves to her? For we muſt in that choice rely on our own Reaſon. Who ſhall ſecure us that the Lain Church herſelf does not deceeive her ſelf in the diſcerning that ſhe makes of the Tenets of Religion? That Church is compoſed of the People and Prelates, thoſe people have not more Light than other men, and thoſe Prelates are not leſs ſubject than the others to that darkneſs of underſtanding, to Negligence, to Prejudices, to Paſſions, to a ſecret Obſtinacy in their Opinions, and beyond all, that they have not a peculiar Intereſt to favour mens Errors and Superſtitions, to retain them the more eaſily in their obedience. But thoſe People and thoſe Prelates are a very great number. What does that ſignifie? The Heathens and their Guides are yet a far greater number than they, and yet they fail not to deceive themſelves. They are, ſay they, rich and powerful, and raiſed in dignity. The Heathens and the Mahometans are not leſs. They have external marks, but who knows whether thoſe marks are good, and whether they do not abuſe themſelves in the Conſequence they pretend to draw from them? They aſſure you that they do not deceive themſelves, they condemn you if you do not believe that which they believe; and they live, as to themſelves, in a perfect peace of mind. But the Author of thoſe Prejudices has taught us to anſwer, That all thoſe who compoſe other Societies, appear to have the ſame aſſurance with us that they are in the Truth, they do not condemn the Latins with leſs confidence, than the Latins condemn them with, they are not leſs exempt from the fear of deceiving themſelves, they live alſo in as great a Des Prejugez Chap. 1.Peace and Tranquillity. That aſſurance alſo, and that confidence, that freedom from trouble and fear, that Peace and that Tranquillity grounded upon the belief that they are in the right way, and that they walk after their Light, are marks ſo ambiguous and ſo deceitful, that they may be found moſt frequently to be joyned infinitely more frequently with Errour, and the way of Hell, than with Truth and the way of Salvation. Theſe are the very words of the Author of thoſe Prejudices, whereof we change only the Application. But, ſay they, yet farther, Do you not believe that the Latin Prelates have a more clear light than you? We cannot know any thing by that, and they do not know anything themſelves from thence, ſince no perſon can make himſelf certain by his own light, according to the Author of Prejudices.
They may from thence methinks ſee of what Nature that Argument is, but they will be more apt to be diſtaſted with it, if they will but conſider that their Principle tends to confound all Religion, and to render the very exiſtence of a Deity ſuſpected. For if there be nothing of certainty in thoſe Judgments that we make by our own light, why do we follow the Chriſtian Religion, more than the Pagan or the Mahometan? Is it becauſe that the Church has bid us do ſo? This is but a very bad reaſon, for the Church would never tell us that its Religion was bad, when it would be ſo in effect; there is no Society whatſoever, but would ſay that its Religion was good, and better than all others. Is it becauſe our Birth, our Education, Intereſt, Reputation, or the the friendſhip that we have with ſome perſons, or the Laws of the Country wherein we are, will not ſuffer us to embrace any other Religion, and ſuch-like motives that engage us? Theſe are yet but the very worſt Reaſons, and thoſe who are not Chriſtians but from thence, though poſſibly they may not be a ſmall number, may ſay, that they are not at all ſuch: for if thoſe very tyes had been applyed to Paganiſm, they would have been Pagans, as they are now Chriſtians. How then ought we to be Chriſtians? It is neceſſary that we ſhould be ſo from out of a Love, and Approbation of that Religion it ſelf. But that Love and that Approbation ought to be the effects of our own Light, and not of that of other men, and our own light ought to dictate to us what is the Religion of God, and to make us approve of, and love it, under that quality. Should we then have nothing of certainty in that matter? ſhould we be always in doubt, under a pretence that our Light might deceive us? and thoſe admirable effects that Religion produces in our ſouls, that confidence, quiet, joy, that tranquillity, hope, freedom from trouble, and from fear, would they be nothing but ambiguous and deceitful marks, which are moſt frequently to be found more joyned with error and the way of Hell, then with the Truth and way of ſalvation? thither it is that that Principle of the Author of thoſe Prejudices leads us. Beſides, how do we come to believe there is a God? Is it becauſe the Church tells us ſo? That would be a very ill reaſon, for we believe on the contrary, that there is a Church, but by the belief that we have that there is a God; we believe it without doubt by the impreſſion of a thouſand Characters of the Deity in our minds, and on our hearts, that appearin the Fabrick of the World, in his Government, or his ordering the Affairs of it, and particularly in man himſelf, and in his moſt pure and moſt natural inclinations. Our Reaſon it ſelf is a lively Image of it. But that impreſſion is wrought but by our own Eyes, which make us ſee a Deity in things, it is not by others Eyes that we ſee it, but by our own. Is it neceſſary then that we ſhould doubt whether there be a God or not? Muſt we never be certain, becauſe our Eyes deceive us ſomtimes, and becauſe we are not Infallible?
The Author of the Prejudices will ſay, without doubt, That we urge his Principle too farr, that he never pretended to ſhew, that we could not be aſſured by our own light, without the Authority of the Church, that there was a God, and that the Chriſtian Religion, in oppoſition to that Religion which the Jews now profeſs, or to all thoſe Fantaſtick Religions that reign in the World, and are the meer effects of the impoſtures and humours of men, cannot but be the true Religion; That that diſcernment is not hard to be made the advantage of the Chriſtian Religion, above all thoſe others, being moſt clear and manifeſt. Indeed ſo he has explained himſelf from the very beginning of his Preface: whence it appears, that he would not hinder the examination of the matters of Religion, but when particular controverſies that divide the divers Sects of Chriſtians ſhall be treated of.
I may ſay then, if I am not miſtaken, That there are two parts in his Hypotheſis, that in the firſt, he yields to every one a liberty to judg by his own Light of the Truth of the Chriſtian Religion, and that he does not take away from them in that reſpect the certainty of their Judgments, but that in the ſecond, he takes it from them over other particular matters; but all that is but an Artifice whereby he would prevent and elude, if he could, thoſe juſt and natural Conſequences which he foreſaw might be drawn from his Principle. For the very ſame Reaſons which he propoſes to hinder us from the examining the particular points of Religion, and the very ſame grounds upon which he builds his Concluſion, have place alſo in the comparing the Chriſtian Religion with other Religions. So that one may ſay, that the ſecond part of his deſign deſtroys the firſt, and that he himſelf overthrows that that he had eſtabliſht. For, tell me, if the uncertainty of our Judgments founded upon this, that we ſee that others deceive themſelves by the darkneſs of our underſtanding, by our Prejudices, by our Paſſions, and by thoſe ſecret Attacks that we have of our thoughts, tell me, if that has not place as well in the Judgment that they make, That there is a God, and that the Chriſtian Religion is alone from God, and the only True one, as in that, that we make, That their Purgatory is but an imaginary Fire, that their Tranſubſtantiation is but a human invention, and that the Sacrifice of the Maſs is no where to be found in the Scripture? Are there no Profane or Atheiſtical perſons in the World? Are there no Jews, nor Pagans, nor Mahometans? As we are perſuaded that they deceive themſelves, ſo are they perſuaded that we deceive our ſelves: but may not they demand of us, what aſſurance we have that the darkneſs of our Underſtandings, our Prejudices, our Paſſions, or ſome other ſecret tye that lyes upon our thoughts have no part in our perſuaſion? What will the Authour of the Prejudices anſwer to them? Will he ſay, That the advantage that the Chriſtian Religion has over all other Religions is moſt clear and manifeſt? I may ſay to him the ſame, that the advantage that the Proteſtant Religion has above the Roman, is moſt clear and manifeſt; and in ſaying ſo, I ſhall affirm nothing whereof I am not well convinced. If he replies to me, that I ought not to be ſo confident of my own Light, that that which appears to me to be moſt clear and manifeſt, does not appear ſo to others, that the darkneſs of the Mind, Prejudices, Paſſions, &c. make men deceive themſelves, and that I have no aſſurance that I am not of that number. The Jew, the Mahometan, the Pagan, the Libertine, the Atheiſt, who ſhall come behind him, will exclaim, as often as they ſhall have occaſion, after the ſame manner. This is juſtly what we have to ſay, this Author pleads our cauſe admirably well.
After all, That Principle of the Author of thoſe Prejudices was ſo far from turning aſide our Fathers from examining by themſelves the matters of Religion, that on the contrary it bound them to do it the more. For being concerned for their own ſalvation, there was no perſon more intreſted than themſelves, and being ſo eaſily apt to deceive themſelves in the choice of thoſe Opinions that they were enjoyned to believe, and of that Worſhip which they were to practiſe, they ought not naturally to have truſted any but themſelves. They might, it is true deceive themſelves, but their Prelates might deceive themſelves as well as they, and if in the Church the people muſt refer themſelves to their Prelates, and each of thoſe Prelates in particular muſt refer themſelves to the whole body of the Church, they will find that neither the one nor the other will be cured, and that that Church to which they ſhould all refer themſelves, would be but an Ens Rationis, as they ſpeak in the Schools, and a Platonic Idea. Prudence then bound our Fathers to examine that which they ſhould know, both from the imperfections of the Minds or the Hearts of men, and from the examples of thoſe before them who fell into error, together with the danger which men are in, on the account of their Prejudices, their Paſſions, and their Intereſts; all that could produce no other effect in them than to excite them to make an examination the moſt exactly and diligently that it was poſſible for them to do, cleanſing their Hearts from every evil thought, and imploring the Grace and Bleſſing of God upon them: For they were aſſured, that if they did the Will of the Father, they James 1.ſhould know his true Doctrine, and that if any did lack Wiſdom, & begg'd it of God, that he would give it them, ſince he gives to all liberally and upbraideth not. Thoſe are the promiſes of the Goſpel.John 7.
Thoſe to whom God grants that Grace which inlightens the mind and opens the Heart, do not only, not deceive themſelves in the choice of Saving Doctrines, and in the rejecting of thoſe that are Damnable; but they have for that all the aſſurance that they can reaſonably wiſh for: for the Truth makes it ſelf to be perceived by far other Characters than thoſe of a diſguiſed falſhood. The Invocation of Saints, the Worſhipping of Images, the Adoration of the Hoſt, the Conceit of Purgatory, have never produced in the ſouls of the Devout Perſons of the Church of Rome, that ſweet joy, that Peace, and that Contentment of the Soul, which the Proteſtant rejoyces in, when he calls upon God alone, when he Worſhips him without Images, as he has commanded him, when he Adores Jeſus Chriſt ſitting at the Right Hand of his Father, and when he places his only Confidence in his Satiſfaction, and in his Merit; a deceived Conſcience may be ſometimes in Security; but that ſecurity is never enjoyed like a true Quiet. It is the Reſt of a Lethargy where a mans feels no pain, becauſe he has no feeling, which is very different from that Reſt that gives a perfect Health: beſides that, the ſecurity of a deceived Conſcience is not long continued, inquietudes return from time to time, chiefly in the Affections, and at the time of Death, where that Tranquillity that the True Religion gives, is ſolid and well grounded, and diſplays its vertue peculiarly in the moſt grievous Accidents of our Life, and in the very Agonies of Death it ſelf: Such are thoſe Divine impreſſions that David felt, when he ſaid, The Law of the Lord is perfect, Converting the ſoul: the Teſtimony of the Lord is ſure, making wiſe the ſimple; The ſtatutes Pſal. 19.of the Lord are right, rejoycing the heart; his judgments are more deſirable than gold, and ſweeter than honey. And elſewhere, Thy word has been ſweet unto my taſte, yea ſweeter than honey to my Pſal. 119.mouth. And yet further in another place. The ſecret of the Lord is with them that fear him, and he will ſhew them his covenant. The …Diſciples of our Lord Jeſus Chriſt felt them when they ſaid, Did not our heart burn within us, while he talked with us by the way, and while he opened to us the Scriptures? And upon another occaſion, Luke. ….Lord to whom ſhall we go? Thou haſt the words of Eternal Life. And we believe, and are ſure that thou art that Chriſt the Son of the living God. If thoſe of the Church of Rome were accuſtomed John. 6.to the reading of the Holy Scripture, they would find the proofs of this Truth in a thouſand places, but the far greateſt part of our Controverſies come from the neglect they have of that Divine Book, and that neglect it ſelf is one fruit of that exceſſive confidence they have in their Guides.
The End of the Firſt Part.