An historical defence of the Reformation in answer to a book intituled, Just-prejudices against the Calvinists / written in French by the reverend and learned Monsieur Claude ... ; and now faithfully translated into English by T.B., M.A.

CHAP. VII.

That the Authority of the Prelats of the Latin Church had not any right to bind our Fathers to yeild a blind obedi∣ence to them, or to hinder them from examining their Doctrines.

HItherto we have not opposed in our course the Book of Prejudices; not but that the end which he propo∣ses to himself, has a great connexion with the things of which I have treated; but because that Authour has not beleived it necessary (to make us renounce the Reformation) to justify the Latin Church from those strange dis∣orders which moved the minds of our Fathers, nor to speak of that priviledge which she pretends that God has given her by making of her Infallible. We do not pretend, says he, to prove di∣rectly the Authority and Infallibity of the Catholick Chureh. For al∣though it would be most profitable to do it, and though those among the Catholicks who have taken that method have used a most just and lawful way. Yet as the prepossessions, wherewith the Calvinists are full, keep most of them from entring upon these Principles, howsoever solid and true they are; Charity obliges us to try other ways also, and that which follows here seems one of the most natural. It supposes for a Principle nothing but a Maxim of Common Sence; to wit, That a man who finds himself joyned to the Catholick Church by himself or by his Ancestors, ought not to break off from her to joyn himself to any other Communion, if he discover in that new Communion any signs of errour, which may make him judge with reason that he ought not to follow it, and that he cannot reasonably hope that God has esta∣blished it, to lead men into the truth. So it is that he has thought himself bound to employ himself wholly in that way, to rid him∣self of a great deal of trouble, and that he may in this progress load us with a multitude of injuries.

Yet he must excuse me, if I am not of his mind. The way which he takes is neither just nor natural. It is not just, because it takes for granted, and indisputable, those things, which not only are, but are almost only to the matters of our Difference. For it supposes that that Party which would not have a Re∣formation,

and from which our Fathers broke of, was the Catho∣lick Church; but that is that very thing which is questioned, and our Dispute can never be decided, but by deciding the whole con∣troversy. If he will take that advantage of us, that we to ac∣commodate our selves to the custom of the World, sometimes give those of the Church of Rome the Name of Roman-Catho∣licks; he cannot be ignorant that those sorts of Condescentions, which only respect words cannot infer any consequence as to things, nor that they can give any ground to make those suppo∣sitions in this Dispute, which may be regulated by more solid Principles. Further, that way which he would follow, supposes, that our Fathers in reforming themselves, made a new Commu∣nion, and that is yet that very thing that is in Question, and we maintain that it cannot be reasonably called so, as it will appear in the Progress of this Treatise. I say also, that that course is not natural. For before we should come to consider whether there were not signs of errour in our Reformation, the nature of things would first let us see whether our Fathers had not just reasons ta∣ken from the state of the Latin Church, to Reform themselves, and whether it was not possible for that Church to corrupt it self. But that could not be well known, but by examining what that State was in the days of our Fathers with that pretence of Infal∣libility; as we have done.

But though the Author of those Prejudices has beleived, that he might spare himself the trouble of proving to us the Infallibi∣lity and Authority of those whom he calls the Catholick-Church, yet he fails not to require us to submit our selves to those by ren∣dring them an absolute obedience. He would have it that we be∣ing all so apt to deceive our selves in our Judgments, and that the search of true Religion being so difficult, that the surest way is for us to see with their Eyes, says he, to tread in their steps, and wholly to strip our selves of our own guidance to give it unto them. So also the chief Priests and the Scribes spake among the Jews; This People who know not the Law, are cursed. But Jesus Christ said of these also. Let them alone, they be blind leaders of the blind, and both shall fall into the Ditch. If the Maxim of that Authour be good he must affirm that our Fathers were very unhappy, for having had their eyes to see those disorders which reigned among the Church-men in their days, and that God had highly favoured them; had he made them to have been born stupid and blind; for he conceivs it would be so far from causing them to fall and be de∣ceived,

according to the threatning which Jesus Christ gives to those who leave themselves to be so blindly guided, that it would be on the contrary the only means to go on with any certainty. Howsoever it be, we are not bound to be so blind; that before we lose the use of our Eyes, we must not examine this Question, whether we ought to lose them or not. Nature and Grace have given them to us, they would have us to surrender them, but let them give us leave to use them at the least this one time, to search whether it be just that we should deprive our selves of them. Je∣sus Christ himself has forbid us to do it, the Authour of those Prejudices has commanded it. We ought at least to examine which of the two has reason on his side. That then shall be the business of this Chapter, wherein I propose to my self to shew, That the Authority of those Prelats who governed the Latin Church in the time of the Reformation, could not be high enough to oblige our Fathers blindly to believe all that they told them, nor to hinder them from examining the Doctrines of those Prelats.

But as we find it frequently fall out, that they disguise our Sentiments, and that they may render them odious they urge them beyond their due bounds, it will be meet before we go far∣ther, precisely to determine what is Treated of in that Right, to the end that all equitable persons may the more easily judg of it. We do not here treat of the use of the Ministry in General. We acknowledge that God has appointed it in his Church, and that it would be a rashness very criminal to go about to abolish it. The Confession of our Faith, our practice, our Books, and the very writings of our Adversaries sufficiently justifie us, to make us believe that they will not lay any thing to our charge in that point. We do not here also meddle with that order that ought to be observed in the Election and Ordination of Pa∣stors, we all agree, that when the state of the Church is regulated, it ought not to be permitted to any that will, to thrust themselves into the Ministry, nor to encroach upon their Function without being lawfully called, and if there is any difference in this mat∣ter, it only regards other questions, and not that which we handle at present. Nor do we further Treat of that respect, or that obedience which every one ows to good and lawful Pastors. Jesus Christ has said, He that heareth you, heareth me; and he that re∣jecteth you, rejecteth me: and St. Paul exhorts the Faithful to sub∣mit themselves with all teachableness to their conduct. Obey them that are set over you, and submit your selves; for they watch for

your souls, The word then of good Pastors ought to be received with humility, their Functions to be considered with veneration, and their persons to be loved and honoured, not only in respect of their charge, but because they acquit themselves faithfully in it. We do not yet further concern our selves to know, whether one ought not to give that obedience to these Ministers of the Church who preach to us the Word of God, although their lives are im∣pure and scandalous, and no ways correspond with their Doctrine. We confess, that it is not allowable for personal crimes to sepa∣rate our selves from them, nor from those who adhere to them, whether they own those crimes, or whether they deny them. We ought to indeavour to reduce them to their duty, and if they are incorrigible, or if they have committed Actions which render them unworthy of their Function, there are ordinary ways that one ought to take to deprive them; if they amend, the scandal is repaired, and if they do not either because they will elude by Artifices the Ecclesiastical Discipline, or because that depravation may be∣come so general that there shall be no more punishment of vice; then we may pray God that he would send more faithful Labourers into his Harvest, nay we ought to do it, but we ought always to own those for Pastors, who are in that Charge, and to receive the Word of God from their Mouths, while they Preach it purely. I go yet further, and I say that we ought always in General, to think well of those Pastors, and not lightly to entertain suspicions of their goodness and faithfulness, especially when we speak of the whole Body, and the disorder that appears to be great and very visible therein, that we are not absolutely to form a just pre∣judice against their Ministry. This is what we acknowledge and our fathers acknowledged as well as we.

But if they will not be contented with that, if they will have it yet farther, that the faithful are bound blindly to receive the Doctrines of their Pastors, without having any right to examine their Nature or their Quality, and that it would be a crime but to set upon that examination; if they would, that the Au∣thority of the Pastors, after whatsoever manner we consider it, whether separatly or conjunctly, or altogether, or in the greater number, should be without any bounds or measures, as to matters of Faith, or Worship and the general Rules of Manners, and that, though they cease to believe the Divine Faith, and to pra∣ctise all that which they say, without informing our selves any far∣ther: This is a Maxim we deny, and which we maintain is con∣trary

to the Word of God, to right reason, and the true interest of Christianity.

1. To begin with the Word of God, we may say, That there never was any Maxim in the World, against which it does more expresly declare it self. For, first it absolutely forbids Lordship in Pastors. The Kings of the Gentiles, said Jesus Christ in that passage before alledged, exercise Lordship over them, and those that exercise authority upon them are called benefactors. But it shall not be so with you, but he that is great among you, let him be as the less, and he that is chief as he that doth serve. In the same sence Saint Peter bids them, Feed the flock of Jesus Christ, taking the over∣sight thereof, not by constraint, but willingly, not for filthy lucre, but of a ready mind, neither as being Lords over Gods heritage, but being examples to the Flock, St. Paul Preached the same Doctrine with St. Peter, We have not, says he to the Corinthians, Dominion over your Faith, but are helpers of your joy. We may observe, that on purpose to hinder the introducing that Dominion into the Church under the name of Instruction, as they have done in these last Ages, Jesus Christ goes so far as to forbid his Disciples the name of Masters. Be not ye, says he, called Rabbi, for one is your Ma∣ster even Christ, but he that is greatest among you shall be your servant. And therefore it is, that the Scripture gives the Title of chief Shepheard to none but Jesus Christ alone. When the chief shep∣heard shall appear says St. Peter, ye shall receive a Crown of Glory that fadeth not away. God has brought again from the dead, the great shepheard of the sheep, says St. Paul. But as to other Pastors, the Scripture is so farr from giving them any Character of Domi∣nion, that on the contrary they are often called Ministers or Ser∣vants, Stewards of the Mysteries of God, Ambassadors, Messen∣gers, Interpreters, to teach us, that they ought not to pretend to reign over mens souls, but to make Jesus Christ reign, who is the only Monarch of the Church. We Preach not our selves, saith St. Paul, but Jesus Christ the Lord, and our selves your servants for Jesus sake; and elsewhere he says, that he was made a Mini∣ster of the Church of God. All these passages by themselves are very concluding, but taken together, make up a Demonstration that will persuade all men who are not prepossest with preju∣dice. For what likelyhood is there that God would have filled his Scriptures with so many things contrary to this Dominion, if he had had a design to invest the Pastors of his Church with an Au∣thority so absolute over mens Consciences, and of making them

Soveraign Lords of their Faith? Is not that Authority, after the way they pretend to it, a real Empire, and a much more power∣ful Empire than the Temporal ones, which they set up over the Hearts and Souls of men, where the others do but establish theirs over their bodies? Bellarmine and Du Perron busie themselves very much in eluding the force of that passage where Jesus Christ for∣bids his Disciples that Dominion. They say, that he forbids not Dominion, but the manner of that Dominion, that is to say, that he would not have them affect that Dominion, nor that they should Rule Tyrannically or with violence, but that nevertheless he would have them Rule. Who sees not the absurdity of this an∣swer? For when Jesus Christ said, The Kings of the Gentiles ex∣ercise Lordship, but it shall not be so with you, it is clear that the distinction that he makes between Kings and Pastors, falls upon that Dominion, and not upon the manner of that Dominion. I confess, that he forbids the affectation of that Dominion, but, I affirm, that he forbids also that Dominion it self, as it appears from his words, for he says not, the Kings of the Gentiles affect Dominion, but he says, they do exercise that Dominion, and that it shall not be so with them, which shews he would distinctly say, that they should not exercise Lordship. Else it was necessary that in those words Jesus Christ should have set down some difference between the Government of the Gentile Nations, and that of his Church. But that difference cannot consist in this, that they ought not to affect the manner of Dominion in his Church, for that would make him say, that they ought, or might lawfully affect it in the Civil Government, which yet is not true. And as to what they say of a Tyrannical and violent Domination, they evidently deceive them∣selves. For the contest of his Disciples was no ways about that vio∣lent Dominion, nor about the gentleness of that Dominion, but a∣bout the Dominion it self, they strove among themselves which of them should be greatest. Whence it follows that Jesus Christ, who answers to their thoughts, speaks of a Dominion whatsoever it be, and not simply of a Tyrannical one. To which I add, that those other Passages to which they know not how to apply those evasions, learly determine the sence of that saying of Jesus Christ.

2. But the Scripture is not contented only to forbid that Sove∣raign and Absolute Authority to the Ministers of the Church, it farther gives the Faithful a right to examine that which they teach, and at the same time obliges them to do it, to separate the Good from the Bad. Hence it is that Jesus Christ, who would have his

Disciples do all that, that the Scribes and Pharisees who sat in the Chair of Moses, commanded them to do, yet would have them dis∣cern also their false Doctrines, and to take heed of them. Take heed to your selves, says he, of the leaven of the Pharisees and the Saducees, which in the close he explains of the leaven of their Doctrine. In the sight of that, Saint John gives this Lesson to the Faithful, Not to believe every spirit, but to try the spirits whe∣ther they be of God; and Saint Paul, To prove all things, and to hold fast that which is good. The same Apostle elsewhere, prays. That they may have an abundant measure of all judgment and knowledge. That they might try things that differ, that they might be sincere and without offence until the day of Jesus Christ. And there where he lets us understand that the Pastors in building upon the Foundati∣on, might heap up Wood, Hay, Stubble, as well as Gold, Sil∣ver, and Pretious Stones, it is evident from that Advertisement, that he engages them to make a just discerning of those things: It is not less clear, that he supposes in the Faithful an Examinati∣on, and a judgment in respect of those things which their Pastors should teach them, when he has recourse to their Testimony for the Justification of his Doctrine. We have not, says he, handled the word of God deceitfully, but have commended our selves to every mans Conscience in the sight of God by the manifestation of the Truth. Ye are witnesses, and God also, says he to the Thessalonians, how holily, and justly, and unblameably we behaved our selves among you that believe. But what more can be added to the force of his words which we find in his Epistle to the Galatians; If we our selves, or an Angel from Heaven preach to you another Gospel than we have preached to you, let him be accursed. Who can deny that he forbids by those words that blind obedience which they would have us give at this day to the Pastors of the Church, and that he does not on the contrary command us to examine their Preach∣ing by the Rule of the Primitive and Original Gospel? Who sees not that that exaggeration which he uses, serves but to let us see the importance, the necessity, the force of that obligation which he would lay upon us, and how inviolable and indispensable it is? He commands us not only to make a sincere discernment, he does not only speak of a simple rejecting of that that shall be Forreign and Alien to it, and shall not agree with the Gospel; He enjoyns an Anathema, an Execration; He would not only have us pro∣nounce it against men indefinitely, or against those whom the Councils and the Popes shall declare Hereticks, he declares that it

ought to be pronounced against an Apostle, against himself the most famous among the Apostles, against him who had had Visions and Revelations, who had been caught up into the third Heaven, and who had laboured with such an abundant expence of his blood, and of his Life for Jesus Christ. This is not all yet, he enjoyns the same against an Angel from Heaven, if he undertook to Preach another Gospel than that which he has Preached unto us. What can be said, more weighty? What is there in the Church beyond an Anathema? What is there upon Earth among men greater than Saint Paul! What is there in Heaven above an Angel? And shall the ordinary Pastors, the Prelates, Patriarchs, Popes and Coun∣cils be exempted from that Rule, when the Apostles and Angels themselves are not?

3. But we must go yet higher, and follow the Scripture yet far∣ther. It teaches us that God has put his Sacred Writings imme∣diately into the hands of all the Faithful, as well as into those of the Pastors, with an obligation to read them exactly, and to build their Faith and their Hope upon them, whence it follows that they have right to refer the Doctrines of their Pastors, and to examine them by that Rule, and that they are not bound To see with the Eyes of the Prelates, nor to devest themselves of their own guidance to rest themselves upon that of their Prelates. The Proof of this Truth may appear from a thousand places of Scripture. When God would give his Law to the Israelites, he said to Moses, Ga∣ther me the people together, that I may make them hear my words, that they may learn to fear me all the days that they shall live upon the earth, and that they may teach their children. Moses just before his death assembled all of Israel together, and said to them, O Israel hearken unto the Statutes, and unto the Judgments which I teach you, for to do them that ye may live—Ye shall not add unto the word which I command you, neither shall ye diminish ought from it—Keep the Statues and Judgments of God, and do them: for this is your wisdom and your understanding in the sight of the Nations, which shall hear these Statutes— And another time having assem∣bled the same people, he speaks to them these words, Hear, O Israel the statutes and judgments which I pronounce this day, that hearing them ye may learn them, and keep and do them. The words which I command thee this day, shall be in thine heart. Thou shalt teach them diligenty unto thy children, and shall talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up. Thou shalt bind them

for a sign upon thine hand, and they shall be as frontlets between thine eyes. Thou shalt write them upon the post of thy house, and up∣on thy gates. It was in following that Primitive Institution, that the Faithful among the Jews Read the Scripture so carefully. Blessed is the man, says David, whose delight is in the Law of the Lord, and meditates in that Law day and night, and elsewhere he would have the young men order their ways according to the word of God: Saint Paul by the same Spirit, commends Timothy in that from a child he had known the holy Scriptures. See then the Old Law, the Antient Scriptures given immediately into the hands of all the Faithful, with a command to Read them, and meditate upon them, and consequently, to build immediately upon them their Faith, their Piety, and their Comfort. But because we should not imagine that that Order has been changed under the New Testament, we need but to run through the first Verses of the greater part of the Epistles of Saint Paul, and those of Saint Pe∣ter, of Saint James, of Saint Jude, and they will see that they are addrest to the Faithful of the Churches, as well as to the Pastors. To all that be in Rome, called to be Saints. To the Saints and Faithful in Jesus Christ which are at Ephesus. To all the Saints in Christ Jesus which are at Philippi; where he distinguishes them from the Pastors, for he adds, with the Bishops and Deacons. All that lets us see clearly that there was nothing changed in that re∣gard. They will say it may be that it does not follow from thence that the more simple among the Faithful should take to themselves that liberty of searching out by themselves the true meaning of the Scriptures, and that they ought not to refer themselves to their Pastors who are the Interpreters of them. But if that were so, why should he have addrest them immediately to them, why should he have put them in their hands, with commands to Read them, to Learn them, and to Mediate of them in their Houses, in their Journeys, in their rising Up, and lying Down? why should he have said that it was all their Wisdom, and all their Un∣derstanding, if he had not supposed that they could of them∣selves comprehend the meaning of them, at least of so much as might be sufficient for their particular Comfort, and for their Sal∣vation? Moreover, that is clearly refuted by the Use that Jesus Christ and his Apostles would have us make of the Scripture, that we might know him to be the true Messiah, notwithstanding the contradictions of the ordinary Pastors of that Church, who gave to that Scripture a quite contrary meaning. Search the Scriptures,

said our Lord to them, for in them ye think ye have eternal life, and they are they which testifie of me. To what purpose should he have said that, if he would not have them by themselves search out the true sence of the Scripture, and that they should correct the false Interpretations which their ordinary Pastors gave of it. It is from this Principle that Saint Peter and Saint Paul proved Jesus Christ to be the Messiah, not of the Scriptures, and Con∣verted the people, as it may appear by their Sermons. And it is also upon this Foundation, that the Inhabitants of Berea are praised for having made use of that Right, and for having by them∣selves had recourse to the Scripture, to know whether that which Saint Paul and Silas told them, was true: These were, saith St. Luke, more noble than those Jews in Thessalonica, in that they received the word with all readiness of mind, and searched the Scriptures daily, whether those things were so. After that, how can any one affirm, that the Faithful ought blindly to believe their Pastors, and to strip themselves of their own conduct, to rest themselves upon that of the Prelates? Is not this to condemn that which the Scri∣pture praises? If you look on those of Berea as being yet Jews, had they not their ordinary Pastors who had before condemned Jesus Christ, and all his Doctrine? Wherefore then had they recourse to the Scriptures? Could they better comprehend the sence of them, than all the Church, to which they had submitted them∣selves, a Church, I say, which was upheld by all the Authority of Moses, by the Sacred Names of Abraham, of Isaac, and of Jacob, by the glory of a thousand Miracles, by the sending of the Prophets, by the Holiness of a Temple where God had placed his Name for ever, and by the Majesty of a Succession that had been preserved for near twenty Ages? And if you look upon them as new made Christians, were not Paul and Silas their True Pastors, whom their Zeal, their Constancy, their Travels, their Preaching, their Knowledg, and their Miracles had made famous every where? Why did not they trust them, why did they yet farther compare their words with the Scripture?

Notes

• John 7.
• Mat. 13.
• Luke 22.
• 1 Pet. 5.
• 2 Cor. 1.
• Matth. 23.
• 1 Pet. 5.
• Heb. 13.
• 1 Cor. 3. & 4. 2 Cor. 5. Malach. 2. 2 Cor. 4. Job 33. Col. 1.
• Bell. de Rom. Pont. lib. 1. c. 9.
• Du Perron. Repl. Liv. 1. ch. 56.
• Matth. 23.
• Matth. 16.
• 1 John 4. 〈…〉〈…〉
• 1 Cor. 3.
• 2 Cor. 4.
• 1 Thess. 2.
• Galat, 1.
• Deut. 4.
• Ibid.
• Deut. 5. Dent. 6.
• Psalm 1. Psalm 119.
• 2 Tim. 3.
• John 1.
• Acts 17.