Historical Defense of the Reformation, Part 2 · Chapter 9
CHAP. IX.
An Examination of the Objections, which the Author of the Prejudices makes against the Scripture.
BUt this way of the Scripture, according to the Author of the Prejudices, is Infinite, Ridiculous, Impoſſible, it has ſuch conſuſions and length that we cannot come to the end of it, with all our diligence. The Principle of the Calviniſts, ſays he, includes all theſe Maxims without which it cannot ſubſiſt. 1. That the Church is not infallible in its deciſions concerning the Faith. 2. That Traditions do not make any part of the Rule of the Faith. 3. That the Scripture contains in general all the points of Faith, and ſo that whatſoever is not contained in the Scripture, cannot be of Faith. 4. That it contains them clearly, and after a manner that is fitted to the under standing of all the World. So that the certainty of that way, and the hope that we can rationally conceive of it must depend upon the certainty of theſe Maxims. Upon that, we muſt note, that it is not here Queſtioned whether the Scripture be Divine or not, but that ſuppoſing that it is ſo, he ſays only, That he muſt demand of us thoſe formal and deciſive paſſages that prove thoſe four Propoſitions. And that, when we do propoſe any one, we muſt firſt be aſſured that it is taken out of a Canonical Book, and to that effect, we muſt examine the controverſy of the Canonical Books, and ſee by what Rules they may be known. 2. We muſt be certain that that paſſage is conformable to the Original, and to that effect, we muſt conſult the Originals. 3. We muſt be certain that there are not different ways of Reading it, that may weaken the proof. 4. That we muſt narrowly ſee into the ſence of the paſſage, not to give it too great a Latitude, nor to blind our ſelves with an appearance. 5. That we muſt ſee whether there are no expreſſions, or contrary paſſages, which force us to take the paſſage in another ſence. 6. That we ought to conſult the Interpreters of one ſide and of the other, and to know what they ſay upon that paſſage. 7. That after this, we muſt come to the diſtinction of Fundamental points, and thoſe that are not Fundamental and prove it by Scripture. 8. That we muſt examine the paſſages which each Sect produces in its Favour. 9. That laſtly, after all this, it is neceſſary that a man ſhould truſt his own Eyes and his Memory, which failing to go through all the former reaſons, and preſerving only a conſuſed Idea of them, will not further allow him to make a Juſt Judgment of things. He concludes from thence, that this way is not only interrupted with unconquerable difficulties and obſtacles; but that it is of a length ſo little proportioned to mens minds, that it is evident that it cannot be that which God has choſen to inſtruct us in the Truths by which he would lead us to Salvation. For, ſays he, if they themſelves who make a profeſſion of ſpending all their lives in the Study of Divinity, ought to Judge that Examination to be above their abilities, what will become of thoſe who are obliged to ſpend the greateſt part of their Time in other Occupations? What will become of Judges, Magiſtrates, Tradeſmen, Labourers, Souldiers, Women, Children, who have as yet a very weak Judgment? What will become of thoſe who do not underſtand ſo much as any of the Languages into the which the Bible is Tranſlated? What will become of the blind who know not how to Read? What will become of thoſe who have no underſtanding, nor any readineſs of mind? How can all thoſe People examine all thoſe Points, the Diſcuſſion of the least of which notwithſtanding, is evidently neceſſary to make them rationally determine?
It is eaſy to ſee that all that heap of Objections and Difficulties which the Author of the Prejudices has propoſed againſt the way of the Scripture, tends only to lead men to the Authority of the Church of Rome, to the end they ſhould ſubject themſelves to that as a Soveraign and Infallible Rule. But as the Doctrine of the Soveraign Authority of that Church is not one of thoſe firſt Principles which the light of Nature dictates to all men, ſince of Thirty parts of our known World, there are at leaſt nine and twenty who do not acknowledge it, and as they cannot alſo ſay, that it is one of the firſt and common notions of Chriſtianity, ſince of all thoſe who profeſs themſelves to be Chriſtians, there are Three parts which reject it, The Author, may freely give us leave if he pleaſes, that we ſhould firſt demand of him upon what Foundation he would build that Doctrine, to make us receive it, as a point of Divine Faith? I ſay of Divine Faith; for if we ſhould hold it only as a matter of human Faith, he himſelf would ſee well that we could not believe the things which the Church of Rome ſhould teach, in vertue of its Authority, otherwiſe then with a humane Faith, ſince the things which depend upon a principle, cannot make an impreſſion in us different from that which the principle has made. To the end therefore that I ſhould believe with a Divine Faith that which the Church of Rome ſhall teach me by its Authority, it is neceſſary that I ſhould alſo believe its Authority with a Divine Faith. Thus far methinks we ſhould not have any Controverſy.
Let us ſee therefore upon what Foundations of Divine Faith he would pretend to eſtabliſh this Propoſition, The Authority of the Church of Rome is Soveraign and Infallible: He can only do it by theſe Three ways: The firſt is, by a new Revelation that God ſhould have made to us of this Truth; the Second, in ſhewing that it is one of the Articles that is contained in the Revelation of the Apoſtles; and the Third, in ſhewing us the Characters of Divinity and Infallibility impreſſed upon the Church of Rome, even after the ſame manner as every thing proves it ſelf by the marks that diſtinguiſh it; and thus it is that we pretend that the Scripture forces the acknowledgment of its own Divinity. The firſt of theſe ways is nullified, ſince they agree with us that ſince Jeſus Chriſt and his Apoſtles there has been no new Revelation, and that there muſt not be any expected. The ſecond would be proper, and neceſſarily ſuppoſes a recourſe either to Tradition or the Scripture; for there are but theſe two Channels in which we can ſeek for the Revelation of the Apoſtles. But that of the Scripture is forbidden us by the Author of the Prejudices, by reaſon of the unconquerable difficulties which he diſcovers there. It is, ſays he, a way full of obſtacles and difficulties, and even thoſe who profeſs to ſpend all their days in the Study of Divinity, ought to judge that Examination to be above all their abilities. He muſt therefore content himſelf with the way of Tradition. But before he can make uſe of that, he muſt be firſt aſſured, and that with a certainty of Divine Faith, that that which that Tradition contains is come down from the Revelation of Jeſus Chriſt and his Apoſtles, or at leaſt, that this particular point of the Authority of the Roman Church, in the ſtate wherein it is at preſent, muſt have proceeded from thence, that the Apoſtles muſt have Tranſmitted it viva voce down to their Succeſſours, and that their Succeſſours muſt have received it and Tranſmitted it down to thoſe who deſcended from them in the ſame ſence, and every whit the ſame, as the Apoſtles had given it to them. If he cannot be aſſured of that Tranſmiſſion, all that he would build upon it will be uncertain, and if he cannot be aſſured of it with a Divine Faith, that which he would build upon it will not be more ſo. But how can he be aſſur'd of that? He has no more that living Voice of the Apoſtles to repreſent it to us, he muſt rely upon Teſtimonyes; would it therefore be the Roman Church that muſt aſſure us? But her Divine and Infallible Authority is as yet in Queſtion, and while it ſhall be queſtioned, it remains ſuſpended, it cannot be believed any further then with a humane Faith. Shall it be the Scripture that muſt give Teſtimony to that Tradition? But there are ſo many Difficulties in that way, ſays the Author of the Prejudices, That it is Evident that it is not that which God has choſen to Inſtruct us in his Truths. Muſt we learn it from that Tradition it ſelf? But to decide that point, whether that Tradition came from the Apoſtles or no, Tradition it ſelf can be yet no other than a humane Teſtimony. I mean that the Succeſſors of the Apoſtles declare to us that they have received ſuch and ſuch Doctrines from the Apoſtles viva voce, and that they have receiv'd them in the ſame ſence in which the Apoſtles gave them to them, we cannot at the moſt have more then a humane Faith for them, for they are men as well as others. Hitherto therefore there cannot be had a Divine Faith concerning the point of the Sovereign and Infallible Authority of the Roman Church, and nothing, by Conſequence, that can aſſure the Conſcience, and ſet the mind of man at reſt.
Let us therefore paſs over to the third means, which is that of examining the Characters of Divinity and Infallibility, that may be ſeen in the Roman Church. It is, in my Judgment, in the ſight of this, that they give us certain external Marks, and we have already ſeen that the Author of the Prejudices eſtabliſhes upon this, that Authority about which we diſpute. The moſt eminent In his Preface,Authority, ſays he, that can be in the world, is eaſily diſcover'd to be in the Catholick Church, becauſe though there are Sects that diſpute with it the Truth of its Tenets, yet there are none that can with any Colour contend with it for that eminence of Authority which ariſes from its External Marks. But without entring here far into the Controverſy touching thoſe Marks, I ſay, that he is very far from being able to eſtabliſh ſuch a certainty upon them as we ought to have of a Principle of Religion. And this will appear from theſe three Reaſons: The Firſt is, That the greateſt part of thoſe marks are common to falſe Societies, and even to Schiſmatical Churches, which not only are not Infallible, but which are actually in Errour, as I have ſhewn in the firſt part of this Treatiſe. The Greek Church, for example, in its greateſt conteſts with the Latin, was always a Catholick Church, ſhe was of as great Antiquity as the Roman, ſhe had an uninterrupted duration from many Ages ago, ſhe had her large extent, and her multitude, as well as the Roman, ſhe had a Perſonal Succeſſion of her Biſhops down from the Apoſtles, ſhe gloried in a Conformity to the Doctrine of the Fathers, ſhe had her members united among themſelves, and with her Patriarchs, ſhe did no leſs then the Roman, affirm her Doctrine to be Holy, and her word to be Efficacious, and that her Authors were holy men; ſhe has yet at this day her Miracles, which ſhe boaſts of, ſhe had her Prophets and Temporal Proſperity; in a word ſhe might propound all that which the Church of Rome alleadges. The Aethiopian Church on her ſide, may do it as much, and yet nevertheleſs thoſe Marks no ways conclude a Soveraign and Infallible Authority for them, they do not therefore conclude it for the Roman Church. The Second Reaſon is, that of all thoſe pretended marks, ſome are diſputed with the Church of Rome, others are fallaciouſly attributed to it, and others conclude nothing leſs then that which they pretend. We diſpute with her, her Conformity to the Fathers, the Unity of her Members between themſelves and with their Head, the Holineſs of her Doctrine, and the Efficacy of her Word. It is true that ſhe boaſts of theſe advantages; but if we ſhould come to examine them, we ſhould find they would have nothing of Solidity in them, ſhe fallaciouſly aſcribes to her ſelf the name of the Catholick; The Antiquity and Holineſs of her Authors, Miracles, Prophecy, and the Perſonal Succeſſion of her Biſhops; For before they can make any advantage of thoſe marks, they ought to ſhew that ſhe is a Catholick not only in name, but in deed, that ſhe has chang'd nothing in the Antient Doctrine, nor in the Antient worſhip, that ſhe has in nothing degenerated from her firſt Authors, that ſhe is conformable to her firſt Chriſtians, whoſe Miracles and Prophecys are beyond all queſtion, that her Biſhops are the Succeſſors of the Mind and Doctrine, as well as of the Sees of the Antient Biſhops; and unleſs they do ſo, thoſe marks are an Illuſion. She produces others, which conclude nothing leſs then that which ſhe ſhould conclude, as the Multitude of her Children, or the largeneſs of her extent, and Temporal Proſperity; which are wordly advantages more proper to denote a corruption, then an Infallibility. The third Reaſon is, That there are contrary Characters in the Church of Rome, which note, not only, that ſhe has been, and that ſhe is yet ſubject to err; but that ſhe has actually err'd, and we have propos'd ſome in the beginning of this Treatiſe, which it may be, deſerve to be better conſider'd. No man can therefore eſtabliſh any thing of certainty upon thoſe pretended external marks; and in general that principle of the Soveraign and Infallible Authority of the Church of Rome cannot be a matter of divine Faith, on which ſide ſoever he takes it, nor by Conſequence can any of thoſe things be ſo, which depend upon that Authority. See here then the Obligation which lies upon thoſe in the Roman Communion to the Author of the Prejudices, for having thus Aboliſh'd all manner of Divine Faith, for thoſe things which that Church teaches by her Authority, in ſhutting up, as he has done, the way of the Scripture, with his Obſtacles, and unconquerable Difficulties, he has reduc'd all to meer Conjectures, or almoſt all, to humane Teſtimonies. Is it therefore after that manner that he would have us believe Tranſubſtantiation, the Real preſence, Purgatory, The Sacrifice of the Maſs? Is it upon the Foundations of that nature that he would have us to Invocate Saints, that we ſhould worſhip Images, That we ſhould adore the Hoſt, and receive the Indulgences of the Pope, and Abſolutions of their Confeſſors? But he has done yet worſe; for it is not only the Laity and private men from whom he has taken away a divine Faith, he has torn it away even from the whole Body of his Church, from her Prelats, her Popes, and her Councils, ſince if this Point of their Soveraign and Infallible Authority is founded upon nothing but Conjectures and humane Teſtimonies, They can neither have a Divine Faith for thoſe Conjectures and thoſe humane Teſtimonies, nor for all thoſe other things which depend upon them. Have they a Revelation, an immediate Illumination that inſtructs them? There is no more either for the Popes or Councils. Should they have it from the Scripture? The Author of the Prejudices has told them, that it is an Infinite, a Ridiculous way, to Inſtruct men in the Truth, a path which we cannot know how to find an end of, whatſoever Diligence we uſe. But it may be he ſays that only for the Laity, and not for the Clergy. Let us ſee his words: Even thoſe, ſays he, who profeſs to ſpend their whole Lives in the Study of Divinity, ought to judge that Examination to be above all their Abilities. The Church of Rome, the Body of her Prelats, the Councils, cannot at furtheſt but be made up of thoſe men, who profeſs to ſpend their whole Lives in the Study of Divinity, and that Examination is above all their Abilities. He ought not to ſay that they can altogether do that which it would be impoſſible for each one to do in particular. For when they go about to decide the matters of Faith by their Soveraign Authority, as they pretend that Councils ſhould do, each particular man ought to be aſſured by himſelf of the Truth, and not to refer himſelf to the knowledge of his Brethren. With what Conſcience therefore can they exerciſe their Authority? With what Conſcience can they decide the points of the Faith, and propoſe them to be believed as points of a Divine Faith? With what Conſcience can they retain men in their Dependance? And with what Conſcience can men remain therein?
The Author of the Prejudices may diſintangle this Buſineſs with his Church as it ſhall pleaſe him, we have no peculiar Intereſt in it, but only to let him ſee more and more, the Truth of that which I have ſaid elſewhere, that he does not ſufficiently conſider what he has wrote. Let us grant him, that there is no neceſſity of a Divine Faith for the eſtabliſhing of that Article of the Soveraign and Infallible Authority of the Roman Church, let us yield, if he will have it ſo, that he may be contented with the having a humane certainty, ſuch as he may have; it is clear, that whether he takes the way of Tradition, or that of the Examination of the External marks, we ſhall find the ſame Difficulties there, theſ me Obſtacles, the ſame Hindrances, the ſame length, that the Author of the Prejudices pretends to have diſcovered in the way of the Scripture; And as the External Marks themſelves cannot be otherwiſe juſtified then by Tradition, it ſhall ſuffice to ſhew what I have ſaid in the way of Tradition; for all will be reduced to that.
1. In the firſt place, it is certain that we ought not to take all ſorts of Traditions to be true, indifferently, ſince we have already ſeen that there are ſome falſe and Apocryphal; ſo that we muſt learn plainly to diſtinguiſh it by it ſelf, the good and the Authentick from the others, and to that effect to know certainly the rules by which we ought to make that diſtinction, always remembring that the Authority of the Church of Rome is not here of any uſe, becauſe it is in queſtion, and that it is that Authority which we are treating of in that ſearch. See here already a no ſmall Confuſion; for we muſt, for this, turn over a great many Books, be well read in Hiſtories, Paſs a great many Judgments, which cannot be very eaſy to a man who will not help himſelf with the Authority of the Scripture.
2. After we have ſet aſide Apocryphal Tradition, and it being reſtrained to the True, we muſt enter upon the Examination of the queſtion that is controverted, to wit, Whether the Authority of the Church of Rome, as it pretends at this day, be taught in that Tradition? And to this effect, he muſt ſee whether the Paſſages that are brought to prove it, are faithfully related, and for that he muſt conſult the Originals, and compare them with the Tranſlations, which require a great knowledge of the Tongues, or at leaſt as the Author of the Prejudices ſays, that one ſhould referr himſelf to a ſufficient number of fit perſons, to have no occaſion to doubt of the Fidelity of their Relations. And as the number of Antient Books is not ſmall, that Conſultation could not but be long enough.
3. He muſt not forget alſo to inquire, whether there be not diverſe ways of reading the Paſſages that may weaken that proof. For ſince the Author of the Prejudices would have us obſerve this Precaution to aſſure our ſelves of one only paſſage of Scripture, why would he not have it obſerved to aſſure himſelf of the Paſſages of that Tradition? It will therefore be neceſſary to conſult the Manuſcripts of Libraries, or at leaſt, to read the notes which the Criticks have made upon the Books out of which thoſe Paſſages ſhall be taken; this would be yet a matter of further Labour.
4. But muſt he not alſo be bound to examine narrowly the meaning of the Paſſages, not to give them too great a Latitude, and avoid being blinded with a meer Appearance? For if there are in the Scripture, as the Author of the Prejudices aſſures us, that the Paſſages that appear clearly to Contain certain Truths, and which do not in Effect contain them, are an occaſion of deluding thoſe who are Chap. 14. pag. 341.too eaſily led by that Appearance which at firſt ſight preſents it ſelf. Why muſt it not be ſo in Tradition alſo? They ordinarily alleadge that Paſſage of Saint Irenaeus in Favour of the particular Church of Rome, Ad hauehave Eccleſiam propter. Potentiorem Principalitatem neceſſe eſt omnem, convenire Eccleſiam hoc eſt cos qui ſunt Iren. lib. 3. cap. 3.undique Fideles, in qua ſemper ab … qui ſunt undique, Conſervata eſt ea quae eſt ab his Apoſtolis Trad…tio. Theſe words ſeem clear to the Partiſans of the Court of Rome, for the eſtabliſhing a neceſſity of being united with the particular Church of Rome, and living in Dependance upon it; and yet if we look a little narrowly into them, we may ſee that they ſignify nothing leſs then that which they pretend they ſignify, and that Irenaeus would only ſay thus much, That the Faithfull came from all parts to the Church of Rome, by reaſon of the Imperial power which drew all the World thither, and that from thence it was that they all together preſerved the Doctrine that the Apoſtles had left, without their having any conſiderable difference between them. That this was the meaning of Saint Irenaeus, appears from the Connexion of his diſcourſe, wherein he propoſes to prove that the Pretended Traditions of Hereticks could not come from the Apoſtles, and his reaſon is, that if they could have come from them, they would have been yet found in his Time in the Churches which they had inſtituted, and particularly in the Roman, which was in a manner an Abridgment and Compoſition of all others, by reaſon of the concourſe of all Nations to Rome. So that to ſhew that the Church of Rome in thoſe times did not own any of the Tenets of thoſe Hereticks, was at once to ſhew that they were Traditions unknown to all the Churches, and by Conſequence falſe and not Apoſtolical. This Example therefore ſhews us that one ought not to let himſelf be dazzled by the firſt Appearances of a Paſſage; but that it ought to be narrowly examined, and that, as every one may ſee, requires time, and is not altogether ſo eaſy to be done.
5. To carry on that Examination well, in reſpect of the Paſſages of the Scripture, the Author of the Prejudices would that we ſhould carefully conſider the like Expreſſions and contrary Paſſages, to ſee whether we ſhould not be bound by them to give another meaning to thoſe Paſſages which we gather. He ſays, That Common Senſe dictates this Rule, and that it is full of Equity and Juſtice. I ſee not therefore how he can exempt his Catechumeni from it, in regard of the Paſſages of Tradition. It is requiſite that he ſhould carefully remark the ways of ſpeaking in the Fathers, in diverſe matters, in order to the making them mutually give light to one another. It is neceſſary, that he ſhould look after the contrary Paſſages of the Antients, and that he compare them one with another, to draw out clear Obſervations from them. But this will be yet further no ſmall Buſineſs; for it is very well known that there are things enough in the Antients directly oppoſite to the Pretenſions of the Church of Rome.
6. But not to detain the Readers much longer upon ſo clear a matter, all the Intricate Perplexity which he pretends to find in the way of the Scripture, f…lls back again upon the way of Tradition, when they would by this, without the aid of the Scripture, be fully ſatisfied concerning the Authority of the Church of Rome. It is neceſſary to diſcern a true Tradition from a falſe one; It is neceſſary to conſult the Originals; It is neceſſary to know the Different Ways of reading paſſages; It is neceſſary to ſearch out the meaning with great Attentiveneſs; It is neceſſary to examine the like Expreſſions, and contrary Paſſages; It is neceſſary to ſee divers Interpretations of both ſides; It is neceſſary to know why the Roman Church diſtinguiſhes between points which every Faithful man is bound to believe with a diſtinct Faith, and thoſe which it is enough to believe upon the Faith of the Church; It is neceſſary to Examine that, which each Sect that does not acknowledge the Roman Church, ſays againſt her; And after all that, it is neceſſary that every one ſhould miſtruſt his own Eyes, and the defects of his memory, and that he ſhould be always recollecting his firſt thoughts to keep himſelf from paſſing a wrong Judgment.
In fine, we will alſo demand of the Author of the Prejudices whether he would not give the Scripture this Honour, to reckon it for one part of Tradition, ſince it contains the firſt Sermons of the Apoſtles, from whence we may draw a great deal of light for the deciding of the Queſtion upon which we are, which is that of the Authority and Infallibility of the Church of Rome? For how can any man rationally determine himſelf, upon a point of that weight, without conſulting the firſt and the moſt Antient piece of Tradition? But that being ſo, we ſee here how we are fallen back into the difficulties and perplexities which the Author of the Prejudices pretends to be unconquerable. And as thoſe Gentlemen are liable enough to be beaten with their own Weapons, we will only turn againſt him the concluſions that he pretends to draw againſt us from his Principles, and demand of him, Whether he believes this way very proper for thoſe who are Obliged to ſpend the greateſt part of their time in other Employments? Whether he believes it proper for Judges, Magiſtrats, Tradeſmen, Labourers, Souldiers, Women, Children, for thoſe who do not underſtand any of the Languages into which the Fathers are Tranſlated, for the Blind who cannot Read, and for thoſe who have no quickneſs of underſtanding?
If I only propounded to my ſelf to refute this Author, I might content my ſelf with what I have ſaid, and wait with patience for what he ſhould have to propoſe, to diſintangle his Catechumeni from the Difficulties and lengths whereinto he himſelf has plunged them. But becauſe I deſire alſo to ſatisfy mens Con- Conſciences, I think my ſelf bound to Anſwer directly to his Objections. Let us therefore ſee thoſe four Maxims, which he ſays, our Principle includes, and without which he is certain it cannot ſubſiſt. As to the firſt, we ſhall tell him, that it does not belong to us, to lay down the proofs of this Propoſition, That the Church of Rome (for this is that we are about) is not infallible in her deciſions concerning the Faith, ſhe is naturally ſubject to be deceived; if ſhe pretends to have a priviledge that exempts her from a weakneſs common to all men, it belongs to her to ſhew it, and to convince the world of it; but till then we ſhall always have a ground to preſume that ſhe is ſubject to that general Law, and that is ſufficient, without any other proof, to hinder us from acknowledging her for the Rule of Faith.
As to the Second, which is, That Traditions do not make up any part of the Rule of Faith; we ſhall tell him, That it is not neceſſarily incumbent on us to bring a paſſage of Scripture to exclude Traditions, that Common ſence is enough for that, becauſe it dictates to all men, even to the moſt ſimple, if they would take heed, that after ſixteen hundred years, or thereabouts, which are gone ſince the Apoſtles days, Tradition cannot but be a very confuſed and uncertain thing; and that being ſo vagous as it is, after its having paſſed through the hands of an infinite number of men, naturally unſetled and changeable, it is not imaginable that they ſhould not have altered, increaſed, leſſened it, ſince that happens through a long tract of Time to all other things; and by conſequence, that it could not at preſent but be out of a condition to ſerve for a Rule of Faith. Thus far the moſt ſimple are within the limits of nature and general Experience. If they pretend that Tradition ought to be exempted, it does not belong to us to ſhew that it is not, it is their part who make that pretenſion to produce their Reaſons; and yet for all that, it muſt be preſumed on the ſide of Nature, and general Experience.
It appears therefore already, that the Two Firſt Propoſitions which our Hypotheſis includes, according to the Author of the Prejudices, to wit, That the Church of Rome is not Infallible in its deciſions concerning the Faith; and that Traditions do not make up any part of the Rule of Faith, do not give us the leaſt difficulty, but they give an infinite one to our adverſaries. For they ought ſolidly to prove the contrary Propoſitions, not only to the Learnned, and knowing perſons; but to the moſt ſimple alſo, to Tradeſmen, to Labourers, to Souldiers, to Women, and generally to all; or otherwiſe they abuſe their credulity; retaining them without Reaſon and without Juſtice in their Communion, in which they cannot remain with a good Conſcience, unleſs they are aſſured of the Truth of theſe two Articles, That the Church of Rome is Infallible in her deciſions of Faith, and that Traditions make up a part of the Rule of Faith. But how can thoſe people have that certainty?
As for what reſpects the Third Propoſition, to wit, That the Scripture contains all the points of the Faith generally, it has no more need then the others, to be proved by paſſages of Scripture. It is ſufficient to eſtabliſh it, to ſee, that we cannot be aſſured of the Faith either by the deciſions of the Church, or Tradition. For that thing it ſelf neceſſarily leads all Chriſtians to the Scripture alone, there being nothing beſides the deciſions of the Church, and Tradition, that can Diſpute a part with it.
There remains therefore only the Fourth Propoſition, which is, That the Scriptures generally contain all the points of Faith, after a manner fitted to the underſtandings of all the World. But this propoſition ſo framed, is not ours, neither is it included in our Hypotheſis. We only ſay, that that which the Scripture contains in a manner fitted to the underſtanding of all the World concerning the Faith and Manners, is ſufficient for Salvation, provided that moreover they have not Errors that hinder that effect. But there is no need of proving this propoſition by Texts of Scripture. It ſufficiently proves it ſelf, as well by the very nature of the things that the Scripture clearly Teaches, as by the light of common ſence and the firſt notions of the Conſcience. For thoſe firſt notions dictate to all Chriſtians, that although God be free in the diſpenſation of his Call, he is notwithſtanding in good earneſt towards all thoſe to whom his Call is addreſſed, and that there being among thoſe the weak as well as the ſtrong, the ſimple as well as the Learned, it muſt neceſſarily be concluded that he would render his Salvation inacceſſible, or impoſſible to the ſimpler ſort, provided that they ſeriouſly applyed themſelves to it according to their Call. The Author of the Prejudices himſelf acknowledges this Principle, and he calls it, a principle of In his Preface. Page 11.common ſence. He draws ill conſequences from it, but the True Conſequence that muſt be drawn is, Thoſe things which the Scripture clearly Teaches, and after a manner fitted to all the World, are ſufficient to Salvation.
The Author of the Prejudices may chuſe therefore, whenſoever it ſhall pleaſe him, other Propoſitions to exaggerate the pretended difficulties of the Scripture. But what choice ſoever he ſhould make, and what ſide ſoever he ſhould take, it is certain that thoſe unconquerable difficulties, which according to him render the way of the Scripture ridiculous and impoſſible to the ſimpler ſort, are nothing elſe but the Viſions and Dreams of Fancy, which admits, or would create changes; and that he can ſay nothing more vain and chimerical then that which he has diſplayed in the 14th. and 15th. Chapters.
This is what will manifeſtly appear, if we conſider that the Scripture is the Rule of Faith two ways; for it is ſo either to form the Faith to a degree of perfection and compleatneſs, as much as a Man is capable of it in this Life; or to form it to a degree of meer ſufficiency for Salvation. In the former reſpect, it is the Rule of Faith, not only for the things which it clearly contains; but generally for all that which it contains, whether in expreſs Terms, or in equivalent, whether by near conſequences, or remote; in a word, after what manner ſoever it be. In the Second, it is the Rule of Faith meerly for the things that are Eſſential to Religion, which it clearly contains, and after a manner fitted to the underſtanding of all the World. To make a Juſt and Right uſe in the former reſpect, I confeſs that we muſt neceſſarily go over a great many Obſtacles, and conquer a great many difficulties. We muſt weigh the words exactly, examine the Stile, conſider the Reaſons, compare it with like expreſſions, conſider the paſſages that ſeem contrary to it, penetrate into the true ſence of ambiguous and obſcure places, look to the connexions of the Diſcourſe, to the matter treated of, and to the end and deſign of him who ſpeaks. To this effect, it is neceſſary to know how to diſtinguiſh the Apocryphal Books from the Canonical, to underſtand the Original Tongues, to Judge of the Tranſlations by, and even to conſult Interpreters. All that requires, without doubt, a great deal of care, earneſt application, a great deal of ſtudy, and it is very true, that to acquit ones ſelf well of it, the whole life of a man is not too long. I ſhall even ſay, that it is too ſhort, and that humane abilities are too weak to exhauſt the Scripture, which is an infinite depth of Myſteries and Heavenly Truths; and therefore it is, that the Author of the Preface to the New Teſtament of Mons, has very well ſaid, that, we may always loſe our ſelves in the abyſſes of Learning and Wiſdom, which we adore without being able to comprehend. Notwithſtanding, it is our duty to advance in that knowledge as far as we can, and it would be but a very bad reaſon for diſpenſation in that Caſe, to alledge the lengths and difficulties of it; for however we cannot attain to an intire perfection, yet we may notwithſtanding make a conſiderable progreſs, and the more a man advances in that ſtudy, the more Joy and Comfort he has.
But as to the Second way in which the Scripture is the Rule of the Faith, to wit, to form the Faith in a degree of meer ſufficiency for Salvation, through the Eſſential things which it clearly contains; in this regard I ſay, its uſe is freed from all thoſe lengths and all thoſe difficulties, and accomodated to the capacity of the meaneſt, requiring nothing elſe but good ſence and a good Conſcience, which God gives to the ſmalleſt of his Children. Firſt, There is no neceſſity for that, that a man ſhould ſtudy the Queſtion of the Apocryphal and Canonical Books; for that diſcuſſion which is neceſſary when they would penetrate into the abſtruſe things of the Scripture, which may be drawn from it by … conſequences, or by a narrow Examination of its terms, and the ſtructure of the diſcourſe, becauſe thoſe particular things do not carry ſo ſenſible a Character of their Divinity with them as the reſt; That Diſcuſſion I ſay, which is neceſſary in that Caſe, is not ſo when they reſtrain themſelves, as the ſimpler ſort do, to the eſſential things which the Scripture clearly Teaches, becauſe thoſe things make themſelves ſenſibly to be owned to be Divine, and by conſequence Canonical, which is ſufficient for the certainty of their Faith, if they remain in that Degree.
Secondly, They have no need either to conſult the Original Tongues, or the different ways of Reading, becauſe, that thoſe exact Obſervations which are neceſſary when we would make uſe of the Scripture in the firſt Degree, are not ſo, when they would in the Second. Imperfect Tranſlations ſufficiently contain thoſe clear things that make up the Eſſence of Religion, and the different ways of Reading do not make any difference. Thoſe things are neither in one only paſſage, nor in one only Book, they are ſo abundantly ſpread over the whole body of the Scripture, that the faults of Tranſlators, or varieties of Manuſcripts, cannot hinder us from finding them there. And if ſometimes it happens, that the boldneſs and unfaithfulneſs of a Tranſlator ſhould go ſo far as on ſet purpoſe to falſify any place of Scripture, as Veron, has done not long ſince in reference to a paſſage in the Acts, which ſays, that the Apostles ſerved the Lord, and which Veron has Tranſlated, that, they ſaid Maſs in the Lord, or as the Authors of the Tranſlation of Mons have done, who have inſerted into that ſame paſſage, that the Apoſtles Sacrificed to the Lord; and another in the Epiſtle to Philemon, wherein Saint Paul ſays that he truſted to be given to the faithful through their Prayers, where they have Tranſlated it, that he truſted he ſhould be given to them, through the merit of their Prayers; when that I ſay ſhould fall out, there would be found enough perſons in the Church, who would not fail to advertiſe the people of ſuch unfaithfulneſs, that they might take heed of them.
Laſtly, I ſay, That it is not neceſſary that the ſimpler ſort ſhould conſult the interpreters of the Scripture, to aſſure themſelves of its true meaning; for the Objects of their Faith are ſo clearly explained there, they are laid down in ſo many places, they are ſo well connected with one another, they are there in ſuch a manner that provides ſo well for all that is neceſſary for the inſtruction of the mind, for the conſolation of the conſcience, and the Sanctification of the Soul, that with the Grace of God which accompanies them in his Elect, they have no need of any thing but their meer view to inſinuate and enter into their hearts, and to form therein a True Faith.
To diſſipate in a few words all that the Authour of the Prejudices has ſet down in his 14th. and 15th. Chapters, I ſhall only tell him, that he can require but theſe four conditions in the Objects of Faith, to render them capable of forming a true and ſaving Faith even in the hearts of the moſt ſimple: The Firſt is, That they be ſufficient for the Salvation of the moſt ſimple; The Second, That they be fitted to their capacity; The Third, That they ſhould have a certainty great enough to form a true perſwaſion in their Souls; and the Fourth, That they ſhould form a pure faith and free'd from all Damnable Errors. But all theſe conditions may be found in the Object we are ſpeaking of, which are clearly propounded in the Scripture. They are ſufficient for Salvation; For who will dare to deny that it is not ſufficient for the Salvation of the moſt ſimple, to know the Father, the Son and the Holy-Ghoſt, one only Eternal God, wholly perfect, the Creator and Preſerver of the World, the abſolute Diſpoſer of all events, the Soveraign Lord of all things, Author of all, Judge of men and Angels, and to form an Idea which inſpires, in an infinite Degree, Reſpect, Love, Obedience, Truſt, Invocation, and acknowledgment of what we owe to him, and which makes up the Sole Object of our Religion? To know the profound miſery of man, his natural corruption, his ignorance, his ſin, his damnation, his impotency to get out of that miſery wherein he is, and to form an Idea that excites humility, horrour at his own ſtate, fear of Gods Judgments, and thoſe holy inquietudes of Conſcience which Jeſus Chriſt calls hunger and thirſt after Righteouſneſs. To know that Jeſus Chriſt the Son of God is our only Remedy, who out of love to us was made man, who dyed for our Salvation, who is riſen again, who is aſcended up into Heaven, who reigns there now over all things, who interceeds there before God for us, and who from his high Heaven ſheds abroad his Holy Spirit into the Souls of his faithful ones; and to have thoſe thoughts which make us run to him, to place all our hope in him, to do nothing that may diſpleaſe him; to do on the contrary all that he commands us, to imitate him, and to glorify him as he deſerves, as much as we are able. To know the mercy of God which pardons us our Sins through Jeſus Chriſt, which gives us Heaven, with all neceſſary graces to carry us thither, and to have Sentiments that carry us out to Repentance, to Confeſſion, to Prayer, to Thankfulneſs for the Favours which he communicates to us, to patience in afflictions, to Truſt, to Charity as well towards God as toward our Neighbour, to Juſtice, to Goodneſs, to Compaſſion towards thoſe who are in miſery, to forgive thoſe injuries that are done to us, and to hold a Religious and brotherly Society with thoſe who have the ſame Sentiments with our own. Who can doubt, but that theſe things well known and well practiſed, as we have laid them down, are not ſufficient to the Salvation of the moſt ſimple?
But, ſays the Author of the Prejudices, It is not enough that theſe things ſhould be ſufficient for the Salvation of the moſt ſimple, it is further neceſſary for the quiet of their Conſciences, that they ſhould know that they are ſufficient. But they cannot know that, without ſcrupulouſly examining the Queſtion of the Fundamental points and the not Fundamental, which requires a long and difficult diſcuſſion. This Objection is vain, For if thoſe Articles which I have before ſet down in general, are alone ſufficient for the Salvation of the moſt ſimple, it is impoſſible that a good Soul of that order, ſhould not underſtand their ſufficiency, ſince thoſe Objects ſatisfy all the juſt and natural deſires of the Conſcience. In effect, They make the moſt ſimple know the God whom they ought only to ſerve, they diſcover to them their own miſery, they mark out their Remedy, and the means of their delivery, they inſpire into them Piety, Holineſs, Juſtice, Charity, Repentance, Conſolation in their Afflictions, and the hope of a life to come; and they furniſh them with neceſſary motives to the love of God and their Neighbour, which is the fulfilling of the Law or as Saint Paul ſpeaks the end of the Commandment. It is not therefore neceſſary to the eſtabliſhing the quiet of the Conſcience of a man, for him to enter upon the Queſtion of the Fundamental, and the not-Fundamental points, nor that he ſhould engage himſelf in the difficulties and diſtinctions that ſtudy, and Meditation might furniſh the Learned with on that Subject. That Peace is ſufficiently eſtabliſhed by the things themſelves which I have mentioned; and provided that one believes and practiſes them well, they will never fail to appeaſe the troubles of a Soul, and of ſetling in it a firm hope of its Salvation.
But, ſays the Author of the Prejudices yet further, The Roman Church and the Greek Church deny that all the Tenets neceſſary to Salvation ſhould be reſtrained to the things that are clearly contained in the Scripture, ſo that of neceſſity they muſt enter upon, enter into the Examination of this Point; for the Authority of the Church of Rome well deſerves that we ſhould not without Examination, prefer the raſh affirmation of a Miniſter before it. I anſwer, That the Sentiment of a good Conſcience, which contents it ſelf with the things clearly contained in the Scripture, finding it ſelf upheld by theſe two Reflexions, the one, That God has not any more made the Souls of the meer ſimple, then thoſe of the moſt Learned to be deluded with the inventions of the humane underſtanding, under the pretence of Tradition, or of the deciſion of the Church; and the other, That God has not made his Salvation inacceſſible to them, well deſerves to be prefered without any further Examination, before all the intereſted pretenſions of the Roman Prelates, and all the Superſtitious Reveries of the Greeks. And after this manner it will not be neceſſary to enter into any diſpute upon that ſubject. They may diſpute of it as much as they pleaſe in the Schools, the ſimpler ſort need not do it, they are ſufficiently contented to hold to all that which they find to be clearly expreſſed in the Scripture.
We muſt therefore paſs on to the ſecond Condition, and ſee whether thoſe things which I have noted are not clearly to be found in the Scripture, and that in a way fitted to the capacity of the moſt ſimple. But it is certain that they are to be found there, and that they are laid down with ſufficient Evidence, not to ſurpaſs the reach of their underſtandings, and that they are few enough for number, not to exceed the force of their memories.
But the Author of the Prejudices, demands of us what clearneſs we mean, when we ſay that all the things that are neceſſary to Salvation are clearly contained in the Scripture? For, ſays he, if Mr. Claude means ſuch a clearneſs, as will convince all well diſpoſed and ill-diſpoſed perſons, and that no prejudice can darken it, ſo that he acknowledges nothing neceſſary to Salvation but what is expreſſed in the Scripture in that manner to be neceſſary to Salvation, I will maintain to him that his propoſition is impious, that it manifeſtly tends to make Socinians and Arrians to be received into the Church, and almoſt all Hereticks, ſince it banniſhes out of the number of the Articles of the Faith all the Tenets which thoſe Hereticks diſpute, and which they do not ſee in the Scripture. But it is not very difficult to ſatisfy that demand. I ſpeak of ſuch a clearneſs as will convince a ſincere perſon, who does not blind himſelf either by paſſion, or malice, or intereſt, or prejudice, but lets his Reaſon and his Conſcience act in good Earneſt. This is well near the Anſwer that the Author of the Prejudices would make, if we asked him the ſame Queſtion, touching the clearneſs which he pretends there is in Tradition, or in the infallible voice of the Church; for his Juſtice is ſo great, that he does never propoſe any difficulties of our Principle to us, which are not common to the Principle of the Church of Rome, and which by conſequence, he would not be bound to anſwer himſelf, as well as we. Notwithſtanding I ſhall tell him that he groſly deceives himſelf, if he imagins that we will only acknowledge thoſe things for Articles of Faith which are clearly contained in the Scripture. It is true, that we acknowledging them only for the Articles of Faith which are neceſſary to the Salvation of the moſt ſimple, does not hinder, but that other things which are contained in the Scripture with leſs evidence, may alſo be Articles of the Faith, although not abſolutely neceſſary; for all that which is in the Scripture, after what manner ſoever it be contained there, is of Faith. He does not leſs deceive himſelf, if he imagins that although the Articles which the Socinians and Arrians and other Hereticks diſpute, were of the number of thoſe which are not ſo clearly contained in the Scripture, and the knowledge of which is not abſolutely neceſſary to the Salvation of the ſimple, yet that we ought to receive thoſe Hereticks into the Church. There is a great difference between ſimple perſons who do not conceive a Fundamental Truth otherwiſe then under a general notion, and indiſtinctly, without going any farther, and thoſe going ſo far as a diſtinct Idea of the Truth, expreſly deny it, and ſubſtitute a falſe and deceitful Idea in its place. The former may be in a State of Salvation, and ought to be received into the Church; whereas the ſecond ſort ought to be baniſhed, as perſons infected with a pernitious Error. A Peaſant may be made to believe in good earneſt that Jeſus Chriſt is God, and that the Father the Son and the Holy Ghoſt are but one only God, without going any farther, becauſe he will not underſtand the terms of, Nature, Eſſence, Perſon, Hypoſtatical Union, and others that are made uſe of upon that ſubject, and he will alſo be ignorant of the ſubtil and frivolous diſtinctions of the Hereticks. Who can deny that ſuch a man holds the Truth under a General Idea? And who will not yet place a very great difference between him and a Socinian, who very well knowing what theſe Propoſitions mean, Jeſus Chriſt is God by his Eſſence, The Father, Son, and Holy-Ghoſt are Three Perſons and one only Divine Nature, will deny them, and ſubſtitute in their places theſe other Propoſitions, Jeſus Chriſt is God only by the dignity of his Office, and Glory of his Exaltation; The Father, the Son, and the Holy-Ghoſt, being only ſo by Denomination. It would be a very hard caſe in my Judgment to exclude the former from the Church, but it would be a ſin to admit the latter; and this ſhews us, by the way, the falſhood of the reaſoning of the Author of the Prejudices.
But we ought to reſume our diſcourſe. I ſay therefore the ſame thing of the Third condition as of the two Former, The things whereof we treat perſwade themſelves, and make themſeves to be perceived as true and Divine, as well by the weakeſt as the ſtrongeſt. For although the weaker are not in a condition to render a Reaſon exactly of their perſwaſion, as a Learned man would do, yet notwithſtanding we muſt not doubt but they are rightly perſwaded. A Tradeſman, a Peaſant, a Labourer, know not how to explain either the rules of right reaſoning, or the mediums that Logick affords to diſcover the faults of Sophiſtry or falſe reaſoning, and yet nevertheleſs, they do yet apprehend a juſt reaſoning, and reject a bad. It is the ſame thing of a good Doctrine and a falſe, the weaker ſort may receive the one and reject the other, when it ſhall be preſented to them and they would make that diſcernment by the meer Judgment of their Conſciences though they ſhould not be capable of Explaining their Reaſons well. For there are two ways of being perſwaded of a Truth, and knowing a falſhood, the one is, by a ſimple apprehenſion, and the other by reflection; the firſt comes from a meer impreſſion of the Objects, that make themſelves to be diſcerned by their very nature; and the other comes from Meditation and Study, through the application of certain Rules. I confeſs that there is more confuſion in the firſt, but that has alſo ſometimes more force and more certainty then the Second.
As for that which regards the Fourth Condition, which is, That the Faith ſhould be pure and free'd from every damnable Error; beſides that which I have ſaid that the meer ſentiment of Conſcience is enough for the weaker ſort to make them diſcern the good from the bad, and by Conſequence, to reject the falſe Doctrines that ſhall concern their Salvation; beſides that, I ſay, it is certain, that damnable Errors, that is to ſay, thoſe which are incompatible with a true and ſaving Faith, have a natural repugnancy with the Truths that are Eſſential to Religion, wherewith the ſimpler ſort are endowed; ſo that thoſe Truths alone are ſufficient for the rejection of Errors, without any abſolute neceſſity that they ſhould have a greater ſtock of Learning. For Example, The principle of the Adoration of one only God, in the Souls of the weakes ſort in our Communion, is ſufficient to make them reject a Religious worſhip paid to Creatures, without their lying under a neceſſity of entring further into the Controverſy which we have with the Church of Rome upon that ſubject. The Principle of confidence in God alone, is ſufficient to make them reject invocation of Saints, and Angels, and a confidence in their merits. The principle of the one only Sacrifice of Jeſus Chriſt upon the croſs for the Expiation of our ſins, is ſufficient to make them reject humane Satisfactions, Purgatory, and the Indulgences of the Pope. The Principle of the Mediation of one only Jeſus Chriſt is ſufficient to make them reject the Interceſſion of Saints and Angels. The Principle of the Truth of the humane nature of Jeſus Chriſt like unto us in all things except ſin, is ſufficient to make them reject the Real Preſence, Tranſubſtantiation, the Sacrifice of the Maſs, and the Adoration of the Hoſt. And that which is yet further conſiderable is, That as the Eſſential Truths of Religion are ſo linked with one another, that there is not any one, that may not be, as I may ſo ſpeak, the Center of all the reſt, that is to ſay, which may not have references to all the reſt, and immediate connexions, and which all the others may not ſerve to prove and uphold, which makes out divers ways or manners of eſtabliſhing them in the minds of the moſt ſimple; even ſo thoſe Errors that are deſtructive, are ſo repugnant to thoſe Truths, that there is not any one which may not be oppoſed not only by all in general, but even almoſt by each one in particular, which ſhews that there are divers ways of overthrowing them and deſtroying them in the minds of the weakeſt, and when they ſhall eſcape one of thoſe ways, they will be ſufficiently overthrown by another. For Example, Tranſubſtantiation which is repugnant to the ſincerity of God, is alſo repugnant to the Truth of the humane nature of Jeſus Chriſt, to the formation of his Body of the ſubſtance of the B. Virgin, to the ſtate of that Glory wherein he is at preſent, to the Article of his Aſcenſion, and of his exiſtence in Heaven, to the manner in which he dwells in us, which is by his Spirit, and by our Faith, to the nature of that hunger and thirſt which we ſhould have for his fleſh and for his blood, which is Spiritual, to the Character of both the Sacraments, wherein there never is any Tranſubſtantiation made, and to the perpetual Order that God obſerved when he wrought Miracles, which was to lay them open to mens Eyes and Sences; ſo that when a man ſhould not be capable of perceiving any of thoſe repugnances, he would perceive the others which would produce the ſame effect, and which would be ſufficient to make him reject thoſe Errors.
See here then all the Conditions, that are neceſſary for the forming of a True Faith even in the Souls of the moſt ſimple, behold them found in the Scripture, and by conſequence behold the Scripture remaining the Rule of Faith, in ſpight of all the endeavours of the Author of the Prejudices. It is in vain that he ſo ſtrongly oppoſes it, it will always be what God has made it, that is to ſay, the Fountain and only ſource of the Truth of Religion, or as St. Irenaeus ſpeaks, the Foundation and Pillar of our Faith, which only can give us quiet of mind, and Iren. lib. 3. cap. 1.peace of Conſcience. The Difficulties which the Author of the Prejudices forms againſt the Scripture, have theſe Three Characters; The one, That they may be turned againſt himſelf, that is to ſay, that as he has made them upon the ſubject of the Scripture, We may alſo make them upon the ſubject of Tradition and the Church of Rome, to which he would ſend us back; the other, That in regard of the Scripture they are null and to no purpoſe; and the Third, That in regard of Tradition and the Roman Church, they are ſolid and unconquerable; and this is what will appear, if what I have ſaid in this and in the foregoing Chapter be well Examined.
The End of the Second Part.