have a Rule and a Law which he is to follow in giving Judgement that his Sentence may be just and secure This Rule is the Word of God which rightly applyed renders Judgement highly equitable Now the Synod of Dort acknowledges that an Assembly of lawful Pastors representing the Body of the true Church is this Judge to whom it appertains to judge of the true sence of the Word of God and afterwards to resolve according to this Rule any cause depending 12. I do now earnestly beseech our Brethren of the Reformed Churches to reflect seriously upon these two Propositions I am now about to make The first is That as the Word of God is infallible in it self so certainly the Judgement of him who truely judges according to this Rule is also Infallible and consequently they are obliged to believe that the Church when she Judges according to this Rule or the Word of God does not onely not err but that she also cannot err The second is that they are bound as well as we to believe that the Church of God deciding controversies of Faith does judge according to the true sence of the Word of God because upon the matter it is concerning this very sence that she gives Judgement between the Parties who give it a different sence and who are obligâ— in Conscience to submit to her Judgement under pain of being Schismaticks and Hereticks as their Synod of Dort has positively declared From hence follows by necessary consequence according to their own Principles that they are bound to believe with us that the True Church of Jesus Christ is infallible in the Judgement she judicially pronounces touching matters of Faith 13. I think there can now be no 〈◊〉 but they are obliged according to their own grounds to acknowledge the infallibility of the Church of Christ But I am contented for the present not to press them so far nor to make use of that right which I might justly challange It is sufficient that the Synod which in these Gentlemens opinion represents the True Church is lawful judge in this case as the Synod is self declares obliging them in Confidence to adhere to and obey the Decisions made therein It is not then lawful for them who are of that Church and are at Difference amongst themselves to condeman the Synod of Error then judgement â—s given in order to the clearing Points of Faith confessed among them They have no power to frame a different Judgement from that of the Synod and adhering to it to seporâ—are themselves from communion with the rest They are bound to acknowledge the Authority of the Synod which is lawfull Judge and submit unto it believing that what is there desined 〈◊〉 Truth it self stand this without any necessity of entring upon the question of its Infallibility I demand nothing more for the preseâ—s I will content my 〈◊〉 with what themselves do grant That Church of which the Partins Contesting are members be she fallible or infallible has full Power to Debide differentes and 〈…〉 oblige under the penâ—ry of being Schismaticks And now having as I make my self believe give Monsient Claude all the satisfaction he can in 〈◊〉 require concerning this Point I 〈◊〉 on my course perceably and quietly and make bold to give him notice that 14. Here is that the Prescription that 〈◊〉 Point anâ—â—oisputable Pâ—â—ciple to which a receisary adhfione required when there arise Disputes between Parties for the discovering whether an Opinion be or be not contrary to the true Rule of Faith which is the Word of God and whether we stand bound to believe it as a Point of Faith Were it antecedently distinctly believed as such or no. Disputation will only serve to render the Debate eternal Both Parties will go on challenging the true sence of Scripture and Tradiuon on their sides Books shall be written without number for the asserting of it and that without any hopes or appearance of any end of these learned indeed but redious Contests which prove many times so intricate and confused that every one standing his ground and being strongly and willfully resolved not to yield reproaches his Adversary with affected Obstinacy against known Truth We must then make up to that unquestionable Point in which both Parties meet and which Tertullian so boldly establishes as the principal Rule or Prescription for the ending all differences which may arise about the agreeing or conformity with the Word of God which every one is so ready to challenge to himself This Learned Father having said in his twentieth Chapter A quibus traducem fidei semina doctrinae caeterae deinde Ecclesiae mutuatae sunt quotidie mutuontur ut Ecclesiae fiant Ataque tot ac tantae Ecclesiae una est illa ab Apostolis prima ex qua ommes Quid autem praedicavevint id est quid eis Christus revelaverit hÃc praescriham non alite pâ—obari debere nisi per easdem Ecclesias quas ipsi condiderunt ipsi eis praedicando tam vivâ quâ—d â—iunt voce quà m per epistolas postea de Praes c. 21. that the Apostles who were sent by our Blessed Saviour Founded many Churches in several places and that many others came from these by communication of the same Doctrine and that they all of them together make but one true Catholick and Apostolick Church he adde in the next Chapter that true Prescription is that nothing be received but what he revealed unto his Apostles whom he sent to Preach his Doctrine unto the world But in case there does arise any Contest concerning any particular Point and that we be in some trouble or doubt whether they Preacâ—â—ed it or no and by consequence whether they learned it of their Master or no behold here his solid Rule or Prescription in this great maxime that this is not to be made out or cleared by any other means but by those Churches which they founded either by Preaching or by Writing and which as we lately touched all of them make but one only Church To this Church then it does belong to determine what our Blessed Saviour did reveale in his Holy Word whensoever there is any cause of doubt in such Contests as do arise and what she defines what she declares in the case whatever former times did believe it now to be held as matter of Faith 15. As Protestants do acknowledge this Verity as I have made it appear so do we also most willingly submit unto it and intirely profess that the holy Church is lawful Judge of Controversies and that as Tertullian sayes addresses are to be made to her upon difference of Opinions that we may learn what the Son of God revealed unto his Apostles that is what is the true meaning of Holy Scripture and what Consequences are to be drawn from those Principles We have a very pregnant example of this in that famous Contest which has been for some Ages past between Catholicks concerning the Immaculate Conception
Learnedst Ministers of the Church of Paris said pleasantly enough Mr. Dialle in his Book of the true use of the Fathers that as by force of imagination which modells the sound and determines it to the expression it fancies we make the Bells speak what we list even so in citing and alledging the Fathers we make them say whatever we have a mind they should have said and it is the resolution of drawing them to our side which determines their sayings to a particular pretended sense or meaning I require then of you for the present that you rest upon what was said on this subject by that Minister who was so long and so faithful a Servant to the Party This has so much reason and equity in it that I make my self believe you will never have the heart to refuse it And now in case the Fathers by you cited should not be found to have so positively mentioned the Real Absence as you pretend they have done and we deny you would not be upon much worse terms as to the main business Because according to you the Fathers are not the Râ—le of Faith So likewise if it should happen that those whom we make use of in opposition to you should not have declared themselves so clearly and distinctly for a Real Presence as we suppose they have done and you deny it for the same reason we should not be much inconvenienced by it seeing especially that the true Church in which resides the power when Contests do arise of defining what is of Faith in such manner as we have already mentioned has yet determined nothing in the case nor declared in particular what is the meaning of this or that passage of St. Cyprian St. Cyrill or St. Augustine c Let this then for the present remain undecided and let us proceed as if these Fathers who are the occasion of this dispute had said nothing clearly and distinctly concerning this matteâ—y think there can be nothing more 〈◊〉 and reasonable then this And I can not apprehend that either Monsieâ— Claude or any of his Party will think fit to Dispute this Point with us For if they object Fathers against us it is nor than according to their Principleâ— they pretend they are infalâ—ible and that what is to be believed is to be decided by their Authority but it is to shew us that they can fight us at the same weapon we sometimes make use of against them 4. As to the second thing in Contest to wit Whether there ever was a time in the Church wherein there was but a confused kind of knowledge touching this Mystery without reflexion upon either Real Presence or Real Absence Monsieur Arnaud proves in one whole Book that this could not be And for mine own part I confess unto him that if he had none else to deal with besides my self he should not at all â—eed to give himself any further trouble of arguing the business for I am absolutely of his perswasion Nay I 'll add further should make a scruple in Conscience to refuse my consent to so rational and well-grounded an assertion But by misfortune Monsieur Claude is not of my humour and will not yield the least in a point where he imagins he has some advantage and which he seems resolved to make good to the very last Behold why I am more than half perswaded to ield up something of that right which I might so justly claim and this for peace and quietness sake and that I may not be engaged in a Dispute which I have resolved to decline as much as may be Let us then frankly grant what he demands although we are far enough from agreeing with him upon the matter Let us not contest with him about a Point which we may dispense with without any great difficulty Let him have full scope to fancy to himself such an obscure dark season of confused knowledge Let that invention of his own brain pass for a reality and that Christians actually as he will have it were at that time in a state of ignorance and obscurity I am contented to yield so far for his satisfaction And now by way of one little peaceable digression more 5. I will grant moreoever that this great Mystery has not at all times been examined to the bottom and that men did not employ themselves so much in the discussion of this as of many other Points The Fathers indeed have not written such large Treatises of itâ— as afterwards were written and as themselves have written concerning other Mysteries which they were obliged to maintain against those who opposed them All the Heresies of those dayes which interrupted the peace of the Church were chiefly concerning the most Blessed Trinity concerning the Divinity and Incarnation the Word Eternal They were at peace and quiet concerning the most Holy Eucharist It was not at all questioned by the Hereticks of those dayes The hour for that was not yet come Here you have the reason why the Holy Fathers insisted chiefly upon the defence of such Mysteries as were then questioned or opposed It was upon those occasions they compiled those great Works of theirs with so much exactness explaining and clearing many particular Points which were not much looked upon before those Contests were raised in the Church upon different occasions Without question there can be no great difficulty to agree that the same has happened in the subject of the Holy Eucharist That there was a time when men did not set themselves to Write purposely of the depth of the great Mystery as they did of some others about which mens wits were at work by occasion of some Propositions which had caused some disturbance There has been another time when men did upon design fall a writing more at large for the explicating not only the nature of this Sacrament but also of the Mysteries contained therein It is most certain that about the beginning of the ninth Age Anno 818. Bell. Sermon Defence of the Perpet l. 8. c. 10. pag. 840. Pascasius Radberâ—â— writ a Treatise of this nature in the Book he made concerning the Body and Blood of our Saviour Whether he were the first or no that treated of this subject in that manner discussing the particulars more-minutely with method and at large uniting together all the parts belonging to this glorioâ— Mystery Whether there were at the beginning many adversaries who shewed themselves in opposition to his Doctrine Pag. 227. Pag. 629. l. 8. c. 8. as is pretended by Mr. Claudâ— or very few and those who durst not publickly shew themselves as Monsieur Aenand evidences very learnedly and clearly concerns me not at all It is sufficient for me that it is most true as both agree that that Book in fine Ibid. was cause of some trouble and as is said of it in the Defence of the Perpetuity had this effect in some Pag. 813. that having given them occasion to look more
task to oppose we know not what till we come to the Tryal or defend our selves against I cannot tell whom Lutheran Calvinist Anabaptist Independent c. till they are pleased to declare themselves and appoint us our Theme But that for which I am to commend and recommend this ensuing Discourse is that I think it equally and strongly convincing against all For if it be once made out as this Treatise endeavours to evince even by the consent of the whole Reformed Church it self that there must intervene some Supreme Authority which may exact an acquiescencie and withall are obliged to submit unto without further dispute there will quickly be discovered a ready way to put things into a better posture and particulars will find whereon to settle as in one Center that unlimitted variety of opining I beseech those who have a real kindnesse for their own Souls and any respect for those who were accounted great Persons even in their own way to reflect particularly upon what is mentioned in the second Chapter of this little Work concerning the Opinions of the Divines of all the Reformed Churches of Europe in this Point and especially upon what was delivered at the famous Synod of Dort by the Embassadour and by the Commission of the Great and VVise King King James That there was but one onely means which the Church had ever made use of to wit a National Synod which was to be Judge in the case and to decide which of the two Opinions was more conformable to the Word of God c. And conformably to this you will find how that wise King when soon after his coming into England the Puritans Dr. Reynolds Mr. Knewstabs c. began to shew themselves at a Conference in the Kings own Presence and Mr. Knewstabs in particular moving * Bakers Chronicle of the affairs of the Church in the Reign of K. James p. 445. How far an Ordinance of the Church was to bind men without impeachment of their Christian Liberty Being much moved made this short reply and told him he would not argue that Point with him but answer therein as Kings are wont to speak in Parliament Le Roy S' avistra And therefore I charge you said he never speak more to that Point how far you are bound to Obey when the Church has once ordained it By which earnest and wise Answer of his certainly he could intend nothing lesse but that the Ordinances and Decrees of the Church are so far obligatory as never to be questioned but to be religiously respected and admitted with an Ipso dixit This certainly must also be the meaning and import of those words in the twentyeth of the 39. Articles The Church hath power to Decree Rites or Ceremonies and Authority in Controversies of Faith c. For Power and Authority and Submission and Obedience are certainly correlatives If there be Power and Authority to enact Submission and Obedience are essential to performance Now by the Church here and in the foregoing Reply of King James if any thing was intended reducible to action and practice I imagine nothing can be meant but the Representative of the Church Archbishops Bishops and the Chief of the Clergy lawfully convened c. VVhich Representative as is very remarkable both in Queen Elizabeth's dayes Anno 1562. and in King James's Anno 1604 with the consent and allowance of the said King and Queen under the great Seal thought themselves so unquestionably impowered and authorised for that great VVork of framing certain Articles in order to an Uniformity of Doctrine in Religion as no man by their special and strict Command could be admitted to any part of the Ministry without consenting and subscribing thereunto VVhich was yet more strongly enforced upon all in general by those Excommunications ipso facto denounced against all dissenters in the Constitutions and Canons Ecclesiastical made Anno 1604. Not to mention those others who have nothing but Antichrist the Tyrannical Antichrist in their mouths when a Pope or Council is but mentioned and yet think it not unreasonable upon the Authority of a Convocation of some few Elders c. to oblige to their Tenets and Practices under pain of a stool of Repentance c. I know there are some who hold all these proceedings and practises very harsh and unreasonable whose spirits will not easily yield but will make bold to argue the case with Kings or Councils Parliaments or Prelates or any thing which agrees not with their private and particular Principles And they will tell you very colourably as they imagine that as their Soul is their own and as they must stand or fall to themselves so are they to make choice of their own faith and Religion and not to pin it upon another mans sleeve I should somthing wonder to bear an Objection of this nature from any one who pretends to Learning But because I know there are some who make plausible flourishes upon it and think by this means to cast off all Authority and become their own free choosers and Masters without controle and consequently will slight the chief grounds of this Discourse fitted principally for persons of better Principles I must needs in a word shew them that if they design any thing of reason and not all wilfulness and presumption in their proceedings they must needs find another Point to steer their course by And yet Gentlemen thus far I will keep you company that your Soul is your own under the great Giver of it and that you must stand or fall to your selves But I fear you have never been at any of the Universities or not minded the businesse your Parents intended by the charge they were at if you think this good Logick Ergo you are to choose your own Faith in that sence which is and must be intended by you if you think to evade what will here come in against you For your meaning if at all to your purpose can be no other but that because your Soul is your own and you your self and no body else are to give an account of your stewardship and your improving of it therefore you are to make up a Faith which indeed is the Ground of all subsequent action according to your own fancy and understanding And yet I cannot believe but you will acknowledge that you are to take some Guide along with you that you are to follow some Rule in this business of so important a concern You will never own I am sure of it that it shall be meer fancy that you are resolveâ— to rely upon A Guide then you must have A Rule you must follow An you sure in a business of so great importance as is the salvation of your Soul that you have a faithful Guide a direct Rule Do you follow the one close dâ— you apply the other right Here theâ— you see unexpectedly perehance thaâ— your Guide your Rule your use or application of them may be questioned Bâ— you will
the Senatâ— of Amsterdam notwithstanding the Eloquent Oration which the famouâ— Grotius made in favour of the Remâ—â— strators to encline them to yield unto a Toleration Hereupon the two Patties grew into greater heats and Animosities than ever There is nothing bâ— Writing pro and con for and againâ—â— the Doctrine of Arminius Scand aloâ—â— Libels are cast out against the Magistrates They inveigh outragiously one against another in their Pulpits Each one pretends his doctrine to be the more antient as being more conformable 〈◊〉 the Word of God In private Families in Meetings at Feasts at the Bourse in the Shops you should heâ—â— nothing but discourses of Grace and Predestination Every where disputing every where wrangling From words sometimes they fall to blows and parricular quarrels turn to a kind of civil war Wheresoever one party finds it self the stronger At Amsterdam at Leyden at Utrecht c the other is sure to fare bad enough Nay they go so far as even to levy Souldiers to strengthen their Faction and maintain it where it has got the upper-hand In one word an utter Desolation seems to threaten the whole State and the Union of the United-Provinces is in great danger of being broken by the division of judgements in these points of Controverfie The States General who have the Soveraign Authority in those Provinces applyed themselves in earnest to find some efficacious remedy for so great a mischief which so much Writing so much Disputing so many Conferences could do no good in They had long before judged it necessary to call a National Synod for the final deciding of the business They had caused a Meeting of some Divines and Ministers of every Province for their Opinions and advise in the case Arminius himself who was one of the Company had given his consent with the rest Buâ— it was not then put in execution partly through the cunning shifts of the Aâ—minians partly by the contrivance 〈◊〉 Barnevelt their Protectour and partly by reason of some other affairs 〈…〉 which caused a diversion or rather a suspension of the proceeding at present For when the danger grew greater and the Truce which they had been 〈◊〉 Treaty about with the King of Spain gave them leave to apply themselves more seriously to this business their fell again upon the same design The King of England wrote unto them about it and gave them also his judgement at a publick Audience by his Embassadour that for the setling those troubles and putting an end to those Contests there was but one onely meaâ—â— which the Church had ever madâ—nse of to wit a Nationall Syâ—â—â— which was to be Iudge in the case and 〈◊〉 decide which of the two opinions was morâ— conformable to the Word of God or at leaâ—â— how and in what manner the one orthe other might be tolerated in the Church of God The States of Zealand and those of most of the other Provinces moved for the same The Protestant Princes of Germany and the neighbouring Republicks made the like Remonstrance It was from all parts solemnly declared that it was absolutely necessary for them to refer themselves to the Supreme Authority of that Church of which the two Parties were members Merc. To. 5. 1617. pag. 15 In conclusion the Arminians themselves agreed unto it they were no longer able to withsland that torrent of advise votes which came from all parts to the same effect recommending the Authority of a Synod Upon this the States General put forth a Declaration in which they made a Protestation that they prerended not by the calling a National Synod to derogate from the Rights and Liberties of the Provinces and that their intention was no other but to bring to trial before the Supreme and legal Authority those Points which then were in Contest about matters of Religion that by Judgement therein Peace might be restored to all the Reformed Churches This was done in conformity to the Peâ—ition of the Anti-Remonstrators who demanded a National Synod for the ending of Controversies without pretending for all that Ib. To. 5. p. 35. that new Articles oâ— Faith should be made After this Circular Letters were written to all the Provinces to the eâ— that every one should send unto the Synod six Deputies chosen out of theâ— Ministers and ablest Divines The Wallon Churches had the same invitaâ—on The States did also beseech the King of Great Brittain The Electioâ— Paâ—atine and of Brandebourg the Land grave of Hesse the Cantons of Zurâ—â— of Berne of Bafile and of Schaffoâ—se the Counts of Veteravia the Republicks of Geneva of Bremen and 〈◊〉 Emden to make choice of and depâ—â—â— the ablest Doctors amongst them to be assistant at this Synod which thus became more than National and was begun at Dort a Town of Holland 〈◊〉 the thirteenth of December in the Yea of our Lord 1618. The Protestants of France whâ— were invited among the first would no have failed to have been present as we as those of Geneva But as the King does not permit Ministers of other Countries to come to those Synods which they hold in his Kingdome so does he not also permit that those of his Kingdome go to those of other Nations This notwithstanding did not hinder the Ministers of France from assisting in the best manner they could For not being allowed to go thither in person the chief of them sent their Opinions and that of Monsieur Du Moulin Sess 1434 which was read publickly at the Synod and agrees exactly with the Determination of the said Synod is still to be seen at this day It is further remarkable that the year following all the Protestant Churches of France in a National Synod held at Alez received all those Decrees obliging all the Ministers and Elders deputed for that Assembly to take a solemn Oath and protest in the sight of God that they did admit of and embrase the Doctrine of the Synod of Dort as intirely conformable with the Word of God and that they would maintain the same to the utmost of their power so long as they had breath in their bodies This is what they solemnly swore unto according to the form of the Oath which you may see annexed to the end of this Treatise By which appears that these Gentlemen can now neither in Honour not Conscience refuse submission to the Decisions and Authority of the said Synod 11. Decemb. 1618. In the twenty seventh Session the Remonstrators who were not satisfied with and mistrusted their Judges made solemn Protestation against the Authority of the Synod declaring that they could not acknowledge them for lawful Judges in the case because the greaest part of them consisted of Parties and had already publickly declared against their Doctrine All the Deputies of forreign Churches gave their Opinions in Writing concerning this Protestation The Judgement of the English Divines and all unanimously declared that they judged it null and void most unreasonable and
Prophets This makes it further more manifest that it cannot be said that the Decrees of Synods are onely Rules of Policy which do not reach unto Doctrine and only serve for exterior order which is the utmost limit of their authority For it is most evident that this Assembly at Dort did pretend to regulate iâ— self according to the four first Councils whose example they proposed unto themseles In the mean time these Gentlemen do acknowledge that those Councils did condemn the doctrine of those Arch heretiques whom they gave Sentence against in such manner that it was not lawful to hold it not adhere unto their Party without becoming like unto them Hereticks and Schismaticks It cannot then be doubted but this Synod pretended to the same thing and that by declaring that the Doctrine of the Arminians was full of errors and contrary to the Word of God they intended to say an obligation of renouncing the said Doctrine by subscribing to their Decrees that they might not become guilty of Schisme and Heresie But without any great necessity of reasoning the business it is but hearing how the Synod delivers it self upon this subject For you must know that the Arminians refused to observe the Order which was appointed for the discussion and examination of their Articles Nay they were so bold as to maintain that they could not in Conscience accommodate themselves to that Method which they apprehended to be so prejudicial to the good Cause The Synod thereupon declares Quin potius si conscientiae suae quam debent rationem habereve lint eâ—s ad obtemper andum aequissimis supremarum potestarum mandatis hujúsque Synodi ordini judicio acquiescendum teneri Seff 42. die 29 Decembâ—is that it belongs to them as Judges to prescribe the Order which was to be observed in a Hearing of that nature and not at all to the Parties upon whom Sentence was to pass and that the pretext of Conscience which was laid hold on upon this occasion is no wayes jufâ—ifiable because there being nothing here in concern but the examination of the business their Consciences in this can suffer nothing Then they add these decisive words That if they on the contrary intend to have any regard to their Consciences as they ought in duty they are obliged to obey the Commands of Higher Powers to follow Orders and to acquiesce unto the Judgement of the Synod To this purpose it is that they alledge that passage of the Gospel which commands to esteem him as an Infidel who does not obey the Church It is pretended then that this Synod which represents their Church obliges to another kind of Obedience then meerly Political and that in matters of Faith where there is an obligation to believe under pain of damnation there is a duty incumbent upon Conscience to submit unto her Decrees Eandem pro legitimo causae Judice agnoscerent because as is there expresly determined in the 26. Sess It is The Synod which is Lawful Iudge in this Cause 11. Certainly the Synod had a great deal of reason to speak in that mannen For in so remarkable a Contest as this between two such Parties who were in Dispute of matters of such importance presupposed that they looked upon themselves as the Representative Body of the Church of Christ theâ— could not in reason discover any other Judge but themselves For they saw manifestly in that conjuncture that the Scripture could not be it for so much as the two Parties upholding theâ—â— Opinions by Scripture as it has always happened in all the Conrests which have risen in the Primitive Church the Controversie between them was concerning the true meaning of those passaged which were alledged on both sides Neither these Passages then nor those other which were brought for the explication of these and about which there was as hot a Dispute as about the former could ever end the difference between them because indeed they were the very Subject of the Dispute And consequently they found that there was a necessity of some other Supreme Authority which should give Sentence about the matter in contest and appease those troubles which otherwise must prove endlesse in the same Church This is the very Reason the Synod gives when they cite the Remonstrators to appear Sess 5.16 November Sess 23.7 Decembr Pro certâ ac indubitatâ fidei regulâ adqibiturum and oblige them to submit to their Decrees This is that makes them protest so often and take their solemn Oaths that they will determine things according to the Word of God Which they will make use of as a certain and indubitable Rule in matters of Faith In which proceeding of theirs they shew excellently well that there is a great distinction to be made between him that Judges and the Rule he follows to Judge well by In all the well govern'd Societies of the world there may arise differences yea even such as may by the contesting parties be managed bona fide But for the ending of them it is requisite there be a Court appointed and authorized from the Highest Power to Judge of them and by pronouncing Sentence to give clear notice to the Parties which of them has got the day Behold here â— Judge Behold a Court But this Judge and this Court are not without Lawes and Orders according to which Judgement is to be given Which Laws and Orders are many times the Subject of great Disputes each Party endeavouring to make them appear favourâ—ble to their side which Point is to 〈◊〉 cleared by the Sentence of the Judgâ— Here is the Rule he is to follow It 〈◊〉 not the Law it self the meaning whereof is actually in dispute that is Judge Were it otherwise it were impossible ever to determine any thing For the Law it self cannot explicate nor declare it self for either side but it is He that has received Authority who is to enâ— the strife according to Law the meaning whereof he determines and applyes to the present case The Assembly of Dort knew very well that this was the very state and condition of things in the Church of God which is without doubt the most holy and best ordered Community in the world In this Community notwithstanding there have happened great differences in matters of great importance and where the Contest has also been managed many times with a great deal of good meaning on all sides every one believing they had the Scriptures on their sides Witness S. Hierâ—me and S. Augustine in that difference between St. Peter and St. Paul witness S. Cyprian who was so earnest against the validity of the Baptisme of Hereticks and a thousand others of the same nature It is necessary there be a Judge Synodi mandato morem gerant quo praesentem hanc Synodum pro legitimo causae Judice agnoscere jubentur Sess 25. who has received power and Authority from our Blessed Lord to decide all these differences and that this Judge
particularly into the Difficulties of this Holy Sacrament they were struck at them and did accordingly seek to lessen the weight of this Mystery by humane wayes and Philosophical explications and to qualify them with certain solutions which drew near to those of the Calvinists Moreover whether Ioannes Scotus and Bertramus be two several Authors or but one and the same Whether he or they did directly oppose the Doctrine of Poscâ—sius or whether they onely gave him a hit indirectly by teaching a Doctrine contrary to his in the ninth Age Whether his or their Schollers did or did not follow the blow in the tenth Age Whether their Disputes grew cold or hot at the beginning of the eleventh Age And whether Leutherilus Arch-Bishop of Sens did or did not engage in the quarrel for a Real Absence all which is matter of Contest between Monsieur Arnaud and Monsient Claude it is enough for me that after opposition was made against the Doctrine of Pascasius at such time as his Book was come to be publick and common there were occasioned again very frequent and most earnest Disputes concerning the same Subject during the life of Berengarius and after his death For although we should grant unto Mr. Claude what we may with reason enough refuse him we shall still find ways enough to come handsomly and quietly off and we find our selves still in that very posture condition where we should just be for the ending this difference without violating that peace we endeavour to preserve For in fine Monsieur Claude will have it that people had for some time only a coufused kind of knowledge without positively believing or rejecting a Real Presence or Real Absence That Pascasius was the first who took upon him to propose distinctly the Doctrine of Real Presence by way of addition explication and confirmation of the Mystery that notwithstanding the opposition which was made this Doctrine insensibly got the upper hand by the care which his disciples took for the spreading of it abroad and establishing it in the world He is obliged also to acknowledge that in the time of Berergarius those who stood for a Real Absence taking courage from the number of their Partisans renewed the Contest with a great deal of heat and earnestness even to the making a great noise in the Church which continued many years after the decease of Berengarius The Controversie was concerning Scripture and the meaning of those Places which were alledged on both sides out of the Holy Fathers Every one pretended to have them on their sides and boasted of Antiquity which they would needs have to stand for them Each Party maintained that their Opinion had the true marks thereof and that such had been the Belief of former Ages Behold here the very state of affairs between the Arminians and the Gomarists before the National Synod Here are just the circumstances in which as we have seen the Church had power to make use of her legal Right in deciding and proposing Points of Faith and obliging the Faithful to a belief of them even although they were not clearly and distinctly known for suczh before the raising of the Contest And consequently laying all other Disputes aside for the present I think we have now outhing else to do but to see whether the Church did in those dayes define any thing concerning this matter that we may stick to this as to the setled and resolv'd of Point which 〈◊〉 never to be forsaken And this is what remains to be done in this last undertaking 6. It is not my intention here to â—â—course the matter concerning the maâ—â— and qualities of the True Church This is already done to my hand by the Learned Cardinal Bellarmin and Câ—dinal Richelieu with exceeding great strength of wit and clearness of reasâ— in those great Works of theirs in which they have also apprepriated them to the Church of Rome Should I take 〈◊〉 road I know I should be stopped more than once by those Gentlemen who will not at all allow of what they 〈◊〉 of this kind in those Works although those Great men say nothing upon this subject as I must needs think but what they prove most evidently and convincingly But since it does not please these Gentlemen to think so and I for my part profess not to intermeddle in this small Treatise with things of that nature and to reliuquish some part of my right rather than come to Dispute it I am willing to take another more peaceable way and propose nothing as yet which themselves are not â—â—liged to grant me if they be not reâ—â—ved to condemn their own proceedings I have therefore only this little short Discourse to make by way of cerâ—in Corollaries which follow out of what seems already agreed upon First When we are of a Community or Church which is presupposed to be the True one we are bound to acknowledge that an Assembly of the Passors of that Church which is made by publick Authority according to Rule and Custome does represent the said Church Secondly That that Church of which the first Contestors were Members before one Party separated themselves upon their condemnation was the true Church because she was the onely Church before separation made It cannot then be questioned both Patties must of necessity be agreed upon it but that she being the onely Church owned by both Parties was also without all doubt at that time even in their own opinions the True Church and the Spouse of Christ Thirdly That it belongs to this Assembly representing this Church to determine all Differences and Contests which may arise in any matter of Religion whatsoever Fourthly That particular persons who argue pro or con concerning the Point in Contest of what quality soever they be and those who take part with one or other side for the upholding either are the Parties Contesting and as such and under that notion cannot represent the Church which is Judge in the case Fifthly That they as all others are bound to submit to the Decisions of the said Assemblies Sixthly That if they refuse obedience and separate themselves from her framing another independent Body and Community by themselves they are declared rebells and Schismaticks And finally That those who adhere unto them whether presently or a long time after are guilty of the same crime I think there is nothing more evident and certain than what I have now proposed Otherwise the Church which Jesus Christ who is the God of Order has established with so much Wisdom He who is Wisdom it self would prove a meer Babylon and a fearfull Confusion of all things where there never were any distinction to be made between good and bad true and false since it would be in the power of every one with the assistance of a Party to make himself at his pleasure Judge and Church and any thing for the making that pass for Truth which was rejected as a notorious falshood 7. In Civil
Communities there are alwayes Courts of Justice which have received full Authority to Judge of Causes and Actions between particular persons When there happens a Sure at Law between two be they of what quality and condition they will even members of the Court it self they are no other than Parties Contesting Plaintiff and Defendant They must also have their Solicitors their Attournies and their Counsil to Plead for them but it is the Judge's business to give Sentence And when Sentence is once given if he who was cast should slight the Decree of the Court and be so bold as to say that he owns it not as legal nor the Court as lawful Judges and that it is He and his Solicitors and Council and those who are his Abettors who constitute a true Court and Seat of Justice I think he would be taken for no better than a Rebel and as Out-law or one that were not in his right wits And those who an hundred years after should dare to say that he had reason to do as he did would be thought to have as little judgement and reason as he Now can it be imagined that God would permit such an irregularity such a fearful disorder in the Government of his Church He has been pleased to give Power and Authority to an Assembly of Pastors who are the Representative of his Church to end all Contests in matters of Faith in such manner as we have already seen It is one this or that may be held or denyed before Judgement given as any one with his Party may think fit But when the Decree is once passed and it comes to be defined by this Church or Representative of the Church what is to be believed concerning the Point controverted he who has lost the cause be he who he will having antecedently to such definition owned that Church to be the True one must not nor cannot now say that it is not the Assembly but that it is he himsef his followers and Disciples who do represent and in reality constitute the True Church He who uses this language and those who take part with him in and at what time soever it does happen can be held for no other than true Schismaticks 8. This is clearly to be seen in the Acts of the Apostles and in the Ecclesiastical History and Protestants themselves will without difficulty grant it as they have already acknowledged it and solemnly professed it in the Synod of Dort The Primitive Church was made up of Jews and Gentile who had received the Holy Gospel It happened as it is recounted in the 15. of the Acts that some of those who had been converted from Judaisme coming to Antioch taught this Doctrine That if those who were of Gentils become Christians were not Circumcised according to the Custome of Moses his Law they could not be saved There fell to be a great Contest and a great disturbance in the Church about the matter St. Paul and St. Barnaby strongly opposing that Opinion and others maintaining it with a great deal of earnestness For the composing the business it was thought fit to send these two Saints and some of those of the contrary perswasion to the Apostles and Priests at Hierusalem to propose unto them the difficulty They failed not in the performance of their charge S. Paul and S. Barnabas relating unto them the favours which it had pleased God to shew to the Gentils by help of their Ministery without the assistance of the Law of Moses and those others especially some of the Pharisees who had been Convertedo urging very hotly Surrexerunt quidam de heresi Pharisaeorum qui crediderunt dicentes quia oportet circuncidi eos c. that it was necessary to oblige them to be Circumcised and to observe the Law of Moses in its full 〈◊〉 Upon this the Apostles assembled a Council at which all those of chiefest note were summoned to be present for the serious examination of the business And having weighed the Reasons on both sides at a large Conference Convenerunt Apostoli Seniores c. Cum autem magna conquisitio fieret c. and St. Peter having first declared himself upon the Point and being seconded by St. Iames with the general consent of the Holy Assembly there passed a Decree which was received by the whole Church in which was defined and declared with the assistance of the Holy Ghost who inspired them for the understanding Scripture that Circumcision was not at all necessary for salvation Visum est Spiritui sancto nobis c. as it had formerly been during the Law of Moses which was now to give place to the Law of Jesus Christ The business being thus concluded this Doctrine became a Point of Faith and those of the Pharisees who remained still obstinate in their opinion and those others who took part with them still pressing for a conformity with the Jews were now indeed true Pharisees in Christianity that is to say people cut of from the True Church however they pretended that she was onely in them and their Party 9. The same may be said of other Councils which have been afterwards held according to the example of that one which is the Model of all the rest Before the Heresie of Arius there was no speech of Consubstantiation That wicked Priest having dared to teach that The Blessed Word though Son of God was not of the same substance with the Father but onely like unto him found many passionate followers of his doctrine even among the Bishops who grounded themselves upon some passages of Holy Writ About which there arose a most desperate Dispute in the Church which caused a general disturbance to the peace thereof For the setling whereof and reaniting mens Spirits in one and the same Doctrine the great Council of Nice was called which did define that The Word was Consubstantial with the Father which was also inserted in the Symbol or Creed When this was done notwithstanding that many Bishops even of those who had assisted at the Council remained still of the Opinion of Arius and had made a strong and numerous Party who stiled themselves the True Church and called Councils amongst themselves they are still held and Protestants generally do even at this day hold them for Hereticks and all those who after so many Ages have followed that Sect are treated with the same stile by them The same is to be said of the Macedonians of the Nestorians Syn. Const Syn. Ephes Sy. Chalced. VI. Synod of the Eutychians of the Monothelites and the like who stand condemned in other Councils For although after their condemnations they protested that they were the True Church slighting the Councils which had Condemned their Opinions yet have they alwayes been accounted Hereticks and are so at this time by Protestants themselves And now if after they had rejected and condemned the Articles of the Arminians in their Synod of Dort those condemned persons should
have made a wilful separation from them and declared themselves new Protestants by a new Protestation that according to and in conformity with Holy Scripture which they onely relyed upon their Doctrine was purely Orthodox and that they were the true Church it is certain they would have either heartily contemned their rashness or commiserated their extreme folly And if they had continued refractory and obstinate in their resolution they would have cut them off as corrupt members from the Body of their pretended Reformed Church And this is not to be wondered at because in this they are agreed as well as we That an Assembly of Pastors convocated by Authority represents that Church of which those persons who were at Debate are members and is acknowledged by them to be the True Church because the only Church before Separation and that it belongs to her to end all Differences it not being in the power of the contestors to refuse submission to her Decrees or to fall off from her calling themselves the true Church at a less rate then being esteemed Schismaticks and people that proceed very irrationally This being so solidly grounded and setled by mutual consent it seems to me we are now in a very ready way to end all our quarrells and reunite our understandings by an application of this undubitable maxime unto the matter in hand according to the Principles of Monsieur Claude himself For he will needs have it as we have already taken notice and in this very knack it is that consists the great Secret of the change he so strongly fancies that there was a time when the True Church had but a confused knowledge of this Mysterie without so much as dreaming of a Real Presence or Real Absence Those who first took upon them as he sayes to maintain a Real Presence were of that Church and those who opposed it were also of the same Church because before Sentence given in the case the Church which was fallen into that confused knowledg had not yet resolved which distinctly and positively Presence or Absence was of obligation to be believed and consequently of what belief soever any one for his particular was there was no separation from her made or intended Afterwards Debates and Disputes increased confiderably and broke out at length into very great heats and violence which forced the said Church to call an Assembly of her Pastors who were her Representatives for the clearing and deciding a Point of so great importance Behold us now in the very same conjuncture of things and upon the self-same terms with the Synod of Dort And it is very certain that that Church in which the followers of Pascasius were and those who according to Monsieur Claude opposed his Doctrine held no Council in the ninth or tenth Age wherein this difference was decided in favour of a Real Absence There is not any one of our adversaries who so much as pretends to this advantage against us I am also satisfied that there was none during that time which did conclude the business by setling the Doctrine of Real Presence We can onely infer from hence that the Church having not as yet declared for either side was in the same state and condition she then was in when both Parties acknowledged her for the True Church And even this gives us sufficiently to understand that those disputes if there were any concerning the Doctrine of Pascasius were not then come to any great height or heat since the Church in which the Parties were did not as yet take any notice of them And certainly it is no easie matter to make it out that there was any considerable Contest concerning this subject during the time of the tenth Age. But when in the eleventh Age those who appeared in opposition to this Doctrine made so much stir and noise as to oblige the Church to prevent the mischief by a seasonable and solemn Judgement then was it that this same Church which before she declared her self was owned for and in reality was lawful Judge in the case did not omit to call a Canonical Council for deciding the matter And which is very remarkable never did hold a more solemn one nor ever did she expresse her self more clearly and more effectually concerning any subject For when Berringarius Arch-Deacon of Angiers who had also wrought upon and gained Bruno Bishop of the same Church unto his Party began to take up and engage for the Doctrine of Iohn Scotus or Bertram which at the first had made no great noise and to maintain it with a great deal of vapouring and busle against the Real Presence two Councils were held in one year Anno 1050. the one at Rome and the other at Vercelles where the Opinion of Berengarius was declared heretical as being contrary to the Word of God and the Book of Iohn Scotus from whence he had taken it raising it a strain higher against the Real Presence was also condemned About some five years after another Council was held at Tours where berengarius himself appeared to give an account of his Doctrine which was examined in his presence and condemned by a Decree made against it to which he subscribed with his own hand abjuring his Error and promising under oath never to defend it more But he breaking his oath and falling again to broach his old Principles another Council of an hundred and thirteen Bishops was solemnly held at Rome where this Arch-deacon was again heard speak for himself also and his Doctrine again condemned not onely by the Council but by himself who publickly renounced and anathematised it according to that famous Formula Ego Berengarius c. de consecr dist 2. which was composed and approved by the whole Council himself having desired it should so be done after he had burnt the Books of Iohn Scotus in full and open Council But he being of a most unsetled spirit and finding much difficulty to quit the honour of being Head of a Party which was highly agreeable to his ambitious humour quickly began again to instruct his Schollers in the old way and that he might make them the more sure to him had the boldness to write against that very Formula which himself had signed with his own hand This was the cause that twenty years after another Council was called at Rome where this poor Relapsed creature being now about fourscore years old did again ask pardon for that miserable relapse he had made into that Error which he now the third time retracted and abjur'd signing a new Formula which did contain in more clear and express terms the Real Presence and the changing of Bread and Wine into the Body and Blood of our Lord. And he signed it purposely in that manner because his Disciples following his example had perverted the words of the other Formula into quite another sence This last time he shewed himself by his constancy to be more man than formerly For he
which you give for the holding or renouncing an Article be the true one The first of these you can no more know or be secur'd of then we Aug. cont Ep. Man qu. voc fund unless by means of the Church to whom it is derived by certain Tradition Learn the second then by the same way since there is no other by which you can come to any light thereof This is what Vincentius Lirinensir shews in that excellent Work of his All is not done when we have got the Rule it must also be rightly applyed and according to art For when in the heat of those earnest and tedious contests which do arise about some subject or other every one will confidently affirm that he applies it right and that it is in his sence that Scripture is to be understood who can end the quarrel or who has so much power and authority with the parties as that his Opinion or judgement shall be regarded and bear the sway with them Is it not absolutely necessary that it be some Judge who has received both authority and light from God himself for the performing this office And who can be that Judge but the True Church in which the Parties were before separation and her lawful Representative a Canonical Assembly which alone has full power and Soveraign Authority to say â—uridically It seemed good to the Holy Ghost and us Visum est Spiritui sancto nobis Act. 15. Whatever else you can alledge may as well be alledged by another who may make his advantage of it in as good measure and proportion as your self can possibly do The gift of Understanding the interiour Unction the revelation of the Father the private Spirit and a hundred other pretty inventions which have been and are at this day made use of contain nothing of regular general or certain in them or which an adversary may not affirm he has as much right to challenge as you Who then is able to free us from uncertainties in such encounters as these who can restore us a calm after such a Tempest who will bring back day to us after so dark a night who will bless us with peace after war who can bring such spirits together again into the same Sheep-fold under one and the same Shepherd Can this be done but by the Church of Jesus Christ That Church which is The pillar and ground of 1 Tim. 3.1 Truth That House of God which is built upon a living Rock Mat. 16.18 and when all the powers of Hell shall never shake which most certainly they had done before this had she once erred in defining matters of Faith Finally that Spouse of Jesus Christ which he has endowed and quickened with his own Spirit for the instruction and education of the Children of his Family 7. I know you will approve of this Nay I know it is to her you pretend to resort and make your addresses in your Assemblies or Synods for the cleering your doubts and determining matters of difficulty and differences which often arise among you I ask but this one thing at your hands Do but proceed faithfully and sincerely therein Omnes nos necesse est apud Christi tribunal adstare redentes rationem imprimis ipfius Fidei Tertull. de praescr c. 44. And to this end I beg of you in the Name of that Great God whom we adore and who is to be our Judge demanding of us principally an account of our Faith that returning back to the source of our divisions you will be pleased to reflect that those who first questioned and disputed the Points which made the breach were even in their own judgements of the same Church which before the breach was the only and by necessary consequence the True Church That consequently that Church during the contest had full power to judge according to Rule and Order and to define what was to be believed and that the Parties were bound to submit to her Decrees That those who stood condemned by her Canons having separated themselves from her became Schismaticks as well as Hereticks Because not adhering to the Doctrine of the True Church of which they were members before their condemnation they made a Party against her and withdrew themselves into a society apart which was cut off from Communion with her And that finally all those who follow or take part with them though a thousand years after are no other then disciples and followers of Schismaticks and Hereticks This is the Totall of what in this linde Treatise principally in the matter of the Blessed Sacrament I have endeavoured to evince without conâ—â—ing or Disputing the matter out of such Principles or the necessary consequences drawn from them as we have been perfectly agreed upon 8. Now I beseech you Gentlemen give me leave to tell you with as real a desire of your eternal Salvation as the Prophet Nathan had for that of David when he spoke those moving words to him which pearc'd his heart Tu es ille vir Alas Gentlemen it is you who unfortunately are engaged in the party of those first rebells who forsook the Church to revenge themselves of those Decrees which condemned their Opinions As the Laws both Humane and Divine right reason natural understanding and the order and method which your selves do observe oblige you to acknowledge that they were bound to submit to the Judgement of that Church which themselves owned to be the True one and that they could not separate from her but by evident Schisme so is it certain that you after so many ages which have passed since their Condemnation cannot joyn with them following their Doctrine and proceedings without bearing a part with them in their crime and becoming guilty of their defection Rather quit their company wihose origin your selves condemn Return into the bosom of that Church from which you find the first Authors of that Sect could not in Conscience and natural equity withdraw themselves as they did upon that score onely that the Decree was not in favour of their cause Do not any longer trouble your selves as they do with Disputing pleading and excepting after Sentence is once pass'd Allow me to speak unto you in the language of that worthy Martyr of Christ and great Bishop of Lyons St. Irenaeus Why do you Non opâ—rteâ— adhuc quaerere apud alios veritatem quam facile est aâ— Ecclesiâ sumere cum Apostoli quasi in depositorium dives plenissimè in eam contulerint omnia quae sunt veritatis ut omniâ— quicunque velit sumat ex eâ potum vitae Haec est enim vitae introïtus omnes autem reliqui fures sunt latrones propter quod oportet devitâ—â— quidem ilios quae autâ—m sunt Ecclesiae tum summa diligentia deligere apprehendere vertatis tâ—â—â—tionem â—ren lib. 3. adv haer c. 4 Câ—ucirc mâ—â—sta quaeâ—in flu 〈◊〉 varâ—â—â— haberet iâ—ter se collega um salâ—â unâ—ta 〈…〉 hoc
per universam Catholicam observari placuit quod tenemus 〈◊〉 con Crescon c. 32. Scripturarum etiam à nobis teneâ—â— veritas cum hoc facimus quod universae placuit Ecclesie quam ipsarum Scripturatum commendat auctoritas Ib. c. 33 with such pains seek for Truth elsewhere since it is so very easie to find it in the Church for the Apostles having received it from Christ himself have placed it there in trust as in a rich Treasury or in a great and stately Vessel to the end that all those who thirst after that living water may draw it from thence For 't is she which gives entry to life Those who first separated themselves from her are but theeves and robbers who are by all means to be avoided that we may joyn closely and solely with what comes from her and learn from her the Tradition of Truth To conclude That we may all be of one Soul and one heart being all of one and the same judgement in the unity of true Faith let us end all Disputes by the Authority of the Church as many great Prelates have done who were before of different opinions concerning the Baptisme of Hereticks alwayes notwithstanding providing for unity as St. Augustine witnesses And without entering into further Disputes concerning Texts of Holy Scripture to which every one is apt to give their own meaning let us hold it as a thing unquestionable with that great Saint that we alwayes act according to Scripture when we do what the Church ordains and submit to what she defines she being fully authorised to that purpose by Scripture it self Ut quoniam sancta Scriptura fallere non potest quisquis falli metuit hujâ—â— obscuritate quaestionis eandem Ecclesiaâ— de illa consulat quam sine ulla ambiguitate Sancta Scriptura demonstrat To the end that as the Holy Scripture cannot deceive us if any through the obscurity of the question in agitation fears to be deceived he may take advice and counfil therein of that very Church which the Scripture it self in clear terms recommends unto us Et ego dico tibi quia tu es Petrus super hanc Petram aedificabo Ecclesiam meane portae Inferi non prevalebunt adversus eam Matth. 16. And I say to thee that them are Peter and upon this Rock will I build my Church and the Gates of Hell shall 〈◊〉 prevail against it Matt. 16. v. 18. An Extract of the National Synod held at Alez 1620. VVHereas it was proposed unto the Synod as necessary to deliberate upon some efficacious means for hindering the Errors of the Arminians which had caused so much trouble in the Low-Countreys from getting entrance also into this Kingdom The Congregation having admitted of the said Proposal as laudable just and necessary for the peace of the Church for preserving purity of Doctrine and for a streighter union with all other the Reformed Churches has thought good that as the distemper of the Churches of the Low-Countries puts us in mind of looking to our selves so we ought to follow their example and prevent the mischief by the same means by which they have expelled it Wherefore seeing that the National Synod of Dart convened by the Anthority wise counfil and vigilance of the most Illustrious Lords States General of all the Provinces under their command at which were present many great Divines of the other Reformed Churches hath been to the said Low-Countries and is found to be at this hour a most effectual remedy for the purging the said Church and rooting out Heresies in the Point of Predestination and other Points thereon depending This Congregation after having invoked the Name of God resolved That the Canons of the said Council of Dort should be read in full and open Synod and recital thereof having been made accordingly and every particular Article seriously and attentively weighed and pondered they were by consent received and approved of as conformable to the Word of God and to the Confession of Faith of our Churches designed and contrived with a great deal of prudence and purity most proper for discovering and convincing the Errors of the Arminians For which reason all the Ministers and Elders deputed for this Assembly have sworn and protested every one for himself that they do approve of and agree unto the said Doctrine and that they will maintain it to the utmost of their powers so long as they have breath in their bodies The form and tenor of which said Oath together with the names of the Deputies underwritten shall be annexed to the said Canons and Oath And for the rendring the said Agreement more authentick and of greater authority to the obliging all the Provinces thereby it is ordered by the said Congregation that this present Article shall be printed and added to the Canons of the said Council and that it shall be read in all Provincial Synods and Universities there to be allowed sworn unto and signed by the Pastors Elders and Professors of the Universities as also by all those who pretend to be received into the holy Ministery and Profession in Universities But if any one shall either in whole or in part reject the Doctrine conteined in and decreed by the Canons of the said Council or shall refuse to make oath of his consent and approbation it is resolved and ordained by the said Congregation that such Rejecter or Refuser shall not be admitted to any charge or employment Ecclesiastical or Scholastical whatsoever The Form of the Oath I A. B. do swear and protest in the sight of God and this Holy Assembly that I do receive approve of and imbrace all the Doctrine taught and agreed upon in the National Synod of Dort as entirely conformable with the Word of God and that Confession of faith which is professed in our Churches I do moreover swear and promise to presevere during life in the profession of the said Doctrine and to maintain it to the utmost of my power and that neither in Pulpit nor in Schools nor in Writing I will depart from that Rule I do also declare and protest that I do reject and condemn the doctrine of the Arminians as making the Election of God to depend upon the will of Man extenuating and annihilating the Grace of God elevating man and the force of his Free-will for the more dangerous precipitating of him bringing in Pelagianisme again disguising Popery and overthrowing all certainty of Salvation So help me God and be merciful to me as I swear all as above without any equivocation or mental reservation An Appendix of the Translatour IT is scarce to be hoped especially as the world now goes that this little Treatise though written in as peaceable and civil a Method according to the Authors promise and design as ever I think any thing of this nature has been publish'd will pass without censure and exceptions Some perchance will wonder what a French Writer what Monsieur Arnand and Monsieur Clande do upon
our stage But I hope they may be perswaded that it is not the first time a French man has spoke good fence though in bad English As we willingly receive Marchandize which is for our turn from any place so need we not be ashamed to admit of Reason from any part The Reformed Churches of France which ours here have upon occasion acknowledged a very tender respect and kindness for do own Monsieur Claudâ— to be their great and Learned Champion and it must be granted I think by all that Monsieur Arnaud has in this late famous Contest behaved himself as a valiant and skilful Souldier of the Catholick Church The subject of Dispute between them is of common concern And perchance the setling of that one Point upon such grounds as my Authour in a moderate peaceable way endeavours to lay down may prove final to all other debates whatsoever I foresee that his Instance for agreement upon Principles taken in part from the Council of Dort will not be allowed by all as sterling 'T is possible there may be some left who retain a greater kindness for both the Person and Principles of Arminius than for Gomarus and his Predestiparians 'T is pitty Countries and Climates should have an influence upon Reason and Principles of Religion as they have upon Complexions and Constitutions Now certain it is that generally among the Reformed of France for whom this Authour chiefly designed his Work the Council of Dort and the Transactions and Decrees thereof as you may plainy discover by the annexed Extract of the Synod of Alez and others have been and to this hour are in great esteem And it may be supposed both by the unanimous Votes of the select Divines of all the Reformed Churches then in being and by the solid and impregnable grounds of their proceedings that there is a great deal of reason for their so doing such as setting aside passion and preingagement cannot be parllel'd by any of the diffenters But as I must confesse my self a friend of my Authors Method particularly in assuming nothing but what his Adversary seems to grant so will I not make it my business to apologia for that Council which to some may seem to lye open to exceptions It shall be sufficient for me to give a hint at what has past within our own Dominions much of the same nature and to give occasion to those who make any question of it to search into the several Parliamentary and Synodical proceedings of our own Reformed Church in late dayes that is in Queen Elizabeth's King James's and King Charles his time when the 39. Articles and some other Points belonging to Religion have been advanced with as great a claim of Legislative Power and Definitive Authority as any Council either of the Catholick or Reformed Church ever challenged to themselves See if you please the very Title of the 39. Articles That these Articles were drawn up for the avoiding diversities of Opinions and for the establishing consent touching true Religion requiring all the Subjects of this Church to continue in uniform profession thereof and prohibiting the least difference from the said Articles And again â—an 5. in 1603. Whosoever shall hereafter affirm that any of the 39. Articles agreed upon by the whole Clergy in the Convâ—cation held 1562. for the avoiding diversity of Opinions and for the establishing of consent touching true Religion are in any part erroneons or such as he may not with a good Conscience subscribe unto let him be Excommunicated ipso facto and not restored but after his repentance and publick revocation of such his wicked error And now I am apt to believe that those Learned men who could not chuse but understand very well of what weight an Excommunication is were in very good earnest and that the transgression which they by the threat of so severe a penalty endeavoured to prevent was esteemed by them no mean enormity The same seems to be the sense of the whole Parliament 13 Eliz. 12. That every one thath an Ecclesiastical living declare his assent and subscribe to the 39. Articles of Religion c. And that no person be admitted to any Benefice with Cure except he shall first have subscribed the same Articles with declaration of his unfeigned assent to the same And now though this Injunction seems immediately to reach the Clergy onely yet it being particularly contrived for those who are to be admitted to Benefices with Cure that is to the charge of Instructing others the Parliament does in this sufficiently declare what Principles they are obliged to be of and consequently what Doctrine they are bound to teach and what others ought to learn The Statute of 1 Eliz. 1. is yet more comprehensive as intended for the regulating all in general By this Statute it is Enacted that no manner of Order Act or Determination for any matter of Religion or cause Ecclesiastical had or made by the Authority of this present Parliament shall be accepted deemed interpreted or adjudged at any time hereafter to be any Hersie Schisme or Schismatical Opinion any Order Decree Sentence Constitution or Law whatsoever the same be to the contrary notwithstanding And then limiting the power of Ordinaries in things of this nature tells us That they shall not in any wise have Authority or Power to Order Determine or adjudge any matter or cause to be Heresie but onely such as heretofore have been determined ordered or adjudged to be Heresie by the Authority of the Canonical Scriptures or by the first four General Councils or any of them or by any other General Council wherein the same was declared Heresie by the express and plain words of the said Canonical Scriptures or such as hereafter shall be Ordered Iudged or determined to be Heresie by the Highâ— Court of Parliament of this Realm with the assent of the Clergy in their Convocation It is to be presumed that this High Court of Parliament was very well informed that there had been more Heresies than one in times past and that they thought it very necessary to appoint some effectual means for the suppressing others which might arise Those means thus deliberately appointed by the Legislative Power of the Nation are deservedly to be reflected unon First The Canonical Scriptureâ— And here by the way let me intreat you to call to mind the Discourse concerning this Point which I suppose you have already perused in the second Chapter Sect. 11. c. of this small Treatise then which I must needs think nothing can be more rational in order to the convincing a necessity of a further Determinative Power either for the clearing the Scriptures themselves to be truly Canonical or for making out the true fence and meaning of them so as to render them truly and effectually useful Secondly as to the respect and Authority allowed here by Act of Parliament to the four first General Councils it were to be wished that some good solid Reason might be