51. In the first place, therefore, it is necessary that both preachers
and hearers take heed to doctrine and have clear, unmistakable
evidence that what they embrace is really the true Word of God
revealed from heaven; the doctrine given to the holy and primitive
fathers, prophets and apostles; the doctrine Christ himself confirmed
and commanded to be taught. We are not permitted to employ the
teaching dictated by any man's pleasure or fancy. We may not adapt the
Word to mere human knowledge and reason. We are not to trifle with the
Scriptures, to juggle with the Word of God, as if it would admit of
being explained to suit the people; of being twisted, distended and
patched to effect peace and agreement among men. Otherwise, there
would be no sure, permanent foundation whereon the conscience might
rely.
52. Nor is it any more admissible for one who chances to have an
office of greater influence than others, who is peculiarly holy, or
who is of exalted spirit and intellect--even though he were an
apostle--to presume upon his gifts and the office and take authority
to teach according to his own inclinations, requiring his hearers to
accept unquestioningly his word and rely upon it because what he
teaches must be right. But thus the Pope in time past persuaded the
world that because he occupied the seat of the apostles, the highest
office, and assembled the councils, the latter could not err, and that
therefore all men are obliged to believe and obey what they resolve
and confirm.
53. This theory is opposed by Peter's teaching, and all the Scriptures
forbid men, at the peril of losing eternal salvation, to rely on or
respect anyone or anyone's gifts, in the things pertaining to faith.
The Scriptures teach rather that we are to prove and judge all
doctrine by the clear and sure Word of God given us from heaven and
supported by the reliable, concurrent testimony of the apostles and
the Church from the beginning. Paul, by way of denouncing the false
teachers who boasted of being disciples of eminent apostles and relied
upon the latter and their reputation, pronounced this sentence (Gal 1,
8): "Though we, or an angel from heaven, should preach unto you any
gospel other than that which we preached unto you, let him be
anathema."
54. Similarly, in the offices or government of the Church, there must
first be convincing evidence that command and office are instituted of
God. No one may be permitted to institute, promise or do anything of
his own power or pleasure and compel men to regard it as divine
authority or as essential to salvation, simply because of his
appointment to office. Nevertheless, the Pope, by virtue of his
ecclesiastical office, undertook to domineer over all men, to issue
commands and institute laws and religious services binding upon
everyone.
He who holds and would exercise office in the Church must first give
clear Scripture proof of having derived his office from the authority
of God. He must be able to say: "I did not institute such and such a
proceeding; it is of God." Then they who comply may be assured they
are obeying, not the individual, but God.
55. For instance, if in obedience to Christ's command I, as a carer of
souls, or servant of the Church, administer the holy sacrament or
pronounce absolution; if I admonish, comfort, reprove; I can say:
"That which I do, I do not; Christ performs it." For I act not of my
own design, but in obedience to the command of Christ--to his
injunction. The Pope and his adherents cannot make the above
assertion. For they pervert the order and commandment of Christ the
Lord when, in the sacrament, they withhold the cup from the laity, and
when they change the use of the sacrament or mass, making it a
sacrifice for the living and the dead. And thus they do also by
innumerable other abominations in their false worship, things
established without God's command, indeed contrary thereto; for
instance, the invocation of dead saints, and similar idolatries,
introduced by the Pope under cover of his office, as if he had the
power from Christ to institute and command such things.