explication oâ— their Doctrine so fully as it was afterwards thought fitting to do and thâ— they did not judge it necessary to descend to all those particulars which were examined and looked into in afteâ— Ages It was possible also that the would not deduce all those particular sequels which were inclosed or shut up as it were in those Principles which they established as our Blessed Saviour himself had formerly dealt with theâ— It is also very likely that men oâ— of neglect not preserving those Truth in memory as they ought to have done they came insensibly to â—e forgotten or that whilest mens wits were wholly taken up in defending some part oâ— them against Hereticks who opposed them there was not so much heed taken of those others which never came into Controversy However it be this iâ— indubitably certain that a time there was when many things were not clearly and distinctly known nor at such time obligatory as to exercise of faith which the Church has since placed in the number of such things as are belonging to Faith For although all those things were comprehended in Holy Scripture and in the Doctrine of the Apostles and that there alwayes were the same marks to know them by yet they were not alwayes taken notice of with the same reflexion or application But now by occasion of Disputes which have been raised at certain times the Church having set her self to examine them legally and according to form and making reflexions upon Holy Scripture and looking back upon the neighbouring times of the Apostles making up by such means unto the Fountain-head of true Apostolical Tradition she has declared them to be of faith as being exactly conformable to the Rule of Belief 6. I do not say therefore what some haply of our Adversaries who are not so well acquainted with our Tenets may reproach me with that the Church has Authority to frame new Articles of Faith No I do acknowledge together with them that she cannot act but according to Rule which is the holy Scripture and Tradition truely and purely Apostolical from which also we have received the holy Scripture it self She holds forth nothing new but she proposes unto us Antiquity which we knew not before She does not give new birth to Scars which never were before but she makes them appear in that Instre which formerly they had done by removing those clouds which did obscure them She has no new revelations she onely publishes those antient ones of which we had no formeâ— assurance Finally she settles no other Principles but such as she receiveâ— from our Saviour himself out of which by force of her light and certain necessary sequels she makes those Veritieâ— appear which were hidden and as 〈◊〉 were Quid est Depositum Id est quod tibi creditum est non à te inventum quod acceptisti non quod excogitasti 〈◊〉 rem non ingenii sed doctrinae non usurpationiâ— privatae publicae traditionis rem ad te perductam non a te prolatam in quae â—on author debes esse sed custos non instituâ—or sed sectator non ducens sed sequens Comment 1. c. 27. shut up in those Principles This is that which Vincentius Lirineâ— sis expresses most admirably applying unto the Church those words of S. Paâ— to his Disciple Timothy Depositum câ—stodi keep well the Depositum which 〈◊〉 put into your hands What is the meaning of this Depositum saith he speaking of matters of Faith It is that which you are intrusted with and by no means that which your self have invented It is that which you have received and in no wise that which your self have found out it is not the result of your own Wit or understanding but it is what you learn from that Doctrine which has been taught you It is not any thing which you have established in the World by your own private Authority it is a Point of Tradition which you have been trusted with for the publick good It is a Treasure of which there was no Mine in your own Land You are not the Author â—ut the conserver of this Doctrine You are not here the Guide but he that follows the Guide What Guide The Word of God which is this Guide and the true Rule of Holy Church Vald. l. 2. Doct. fid c. 22. Can. l. 2. de Com. 7. à castro de Luâ— go valentia alii Videte quid dicat qui fuerunt non qui sunt ut exceptis Apostolis quodcunque aliud postèa dicetur abscindatur Hier. in Ps 86. All our Divines agree in this Doctrine which they have taken from the Holy Fathers For St. Hierome has it in exâ—ess terms upon the 86. Psalm where he Psalmist sayes that Our Lord will delare in Scriptures of People and of Prinoes and of those that have been in her He makes use sayes St. Hierome of a word signifying time past fuerunt that have been because we are to hold nothing for a Point of Faith in the Church but what we find in the Prophers and in the Apostles who are the Princes of the Church And upon this ground it is that St. Irenaeus and after him S. Augustine saith That the faith of our Ancestors and ours makes but one and the same Faith because we believe nothing at this day which was not contained in the whole Body of their Faith The Church therefore never did make Iren. l. 3. c. 2 lib. 4. c. 13 Aug. Ep. 51 and undoubtedly never will make any new Articles of Faith since it is not in her power to define any thing but according to the Word of God which she is alwayes to consult with as with her Oracle and the Rule she is bound to follow But there is no question also but upon occasion of Differences from time to time in mens judgements and opinions she has often declared for and defined some Points which were antecedently by some questioned and that without offence or at least were not known before unless in general and by a confused kind of knowledge There is nothing more certain nor more common in the History of the Church and Councils where you shall frequently see defined and proposed as a Point or Principle of Faith that which before Conteâ—â—s did arise and before that violent clashing which has been in almost every Age of the Church about some Point or other in Controversy which was neither defined nor so much as thought of For example concerning the authentickness of some Canonical Books concerning the validity of Baptisme conferred by Hereticks concerning one or two Wills and operations in our Blessed Saviour concerning the Procession of the Holy Ghost and many such like All which are now no more to be called in question although before the definition of the Church it might have been done without offence For if it be true that it belongs unto her to propose that as matter of Faith which was not before
if they do not pretend to the honour of a victory neither do they hold themselves obliged to yield it unto us And thus the war continues still since at the conclusion of all our Disputes they find themselves still in a condition to rally their forces to begin the battel again resolutely to deny what we maintain and to maintain what we deny 6. This is clearly to be seen in that famous Contest which has lately made so much noise in the world by occasion of a Book written concerning The perpetuity of the Faith of the Catholick Church in the matter of the Holy Eucharist The Author of the said Book and of in Defence has in three several Works proposed his reasons why it seemâ— impossible that that change of Beleeâ— in point of the most Blessed Sacrament should have happened as they are pleased to charge us chiefly because this could not have been done without some remarkable opposition which notwithstanding we find not at all to have been made in any Age of the Church until the appearing of the Sacramentaries On the contrary he makes it appear that in those very dayes in which this strange Innovation is pretended to have been brought into the world this Doctrine of ours was the common belief of the whole Church which had also received it from former Ages And this he shews by an exact inquiry into all the Authors of the Greek and Latine Church who lived from the seventh unto the tenth Age which is the time they allot for this their pretended alteration and by the general consent of all the Eastern Churches from that time unto this very day Mr. Claude who was the man ingaged himself from the beginning in this quarrel resolved in point of honour to maintain it to the very last And instead of yielding unto the Truth as it would have been honourable enough for him to have done and to have given that glory unto God which is his due chose rather to keep up that credit which he had gotten amongst his own party by publishing there other Treatises in which to give him his due he has done as much as Wit could do in pursuit of his Resolution to defend a very bad Cause for his own and his parties reputation For he pretends to prove by more Reasons than one which he advances with a great deal of freedome and fair shew such as is apt enough to surprise a man at first sight that that alteration or change was not at all impossible Nay he endeavours to lay down the very manner how this came to pass at such time as the Church was fallen off from that particular and distinct knowledge of the truth of this great Mystery into a more confused and general belief oâ— it which reflected not precisely upon either Real Presence or Absence it was easy to fall upon the belief oâ— such things as some did add by way of illustrating the matter and which they were apt to present and the World insensibly to receive under the specious pretence of rendring the Mystery more full of Majesty And being far from giving ground upon the last piece which was set out against him and upon which a finall Conclusion of the difference was to be hoped it is commonly reported that he is already prepared to enter again into the List with more earnestness and resolution theâ— ever to the end to maintain a Dispute in the which being resolved to come to no agreement with his Adversary he opposes him in every petty matter and circumstance For making use of all the Art and Subtilty humane Wit affords which is alwayes sufficiently furnished with some ground or other for contradiction and tracing him in all those by-wayes which the nature of disputation leads into he every where opposes him and by a necessary sequel obliges him to a Contest concerning the matters of fact which he alledges concerning the Authors he cites concerning their interests concerning their inclinations concerning their intrigues concerning the meaning of their expressions concerning the force of his and their reasons concerning the Critical and Historical part In a word he runs quite counter to him in every thing denying as Tertullian has it whatsoever his Adversary maintains and maintaining whatever he denies So true it is that it being once resolved never to yield in such kind of encounters there will never be wanting matter for Dispute even in such things which otherwise appear evident and uncontroulable 7. I make no doubt but the Author of that Learned Work of the Peertuity c. will be able to stand his ground and to gain yet more with the same advantage which so good a Cause has hitherto afforded him The honour which is gotten by the happy mannaging such Disputes is proper for those Great Wits and able Persons who take such pains chiefly for the satisfaction of those who have the same abilities For this cause as I dare not pretend to make one of that number having no other aim in this my undertaking but to serve those who hold not themselves obliged to give themselves the trouble of tedious searches into Greek and Latine Authors so do I willingly and entirely give up that Honour unto him and make choice rather of another Method inferiour indeed in outward shew but much more easy and at the least full as profitable if I obtain the end of my endeavours which is to reduce Protestants by a sweeter way and without contest For this end it will be necessary as we have already infinâ—ated that we make choice of some Rule which is out of Contest between us of some fixed settled Points of some certain Principles which are equally agreed upon by both Parties and from whence by necessary consequence clear and certain Conclusions are deduceable which may unite all understandings in the same Belief concerning this great Mystery To this end I am resolved to alledge nothing in this little Treatise but what Monsieur Claude himself is pleased to grant us and what our Adversaries themselves make use of for the establishing their Pretenses Although absolutely speaking as I touched before there is not any thing which is not subject to exceptions cavils and contentious wranglings even in things themselves most evident supposing a resolution obstinately to defend a Party engaged for and that it comes to be accounted a Point of Honour so to do I cannot for all that understand how that can again be questioned which has once been granted and of which they have at another time endeavoured to make their own advantage So that I cannot well fear lest the Principle which I shall advance should fall under that contest which I so industriously endeavour to eschew For in the establishing of it and in applying of it to our present subject my special care shall be to lay aside all those general Pleas which may be subject to Contest and to make use of none but such as Monsieur Claude himself and his Friends shall
please to furnish me with and grant me of their own accords 8. And to oblige my self to perform it with as much clarity and brevity withal as may possibly be I will conclude the matter in these three Chapters following In the first I will propose the Maxime or Principle which I intend to make use of and I will establish it by the Doctrine and proceedings of Prorestants themselves In the second I will apply it according to their own Rules unto the Subject of the Holy Eucharist And in the last I will draw those Consequences which their own agreed-upon Principles do afford me This seems to me the way to force our Adversaries but sweetly to return of themselves to that True Faith from which a miserable Schisme has unfortunately separated them by the revolt of their Fore-fathers I am not able to say what success I am like to have in so noble an enterprise My endeavours nevertheless shall not be wanting to effect it upon those terms which I have prefixed unto my self At least I intend to secure this advantage that having no litigious quarrel with these Gentlemen if I prove not so fortunate as to perswade them into and reduce them to the obedience of the Holy Church I will not at least interrupt that civil peace and sociable tranquillity we all enjoy under the Authority of the Lawes of our Gracious King by words and expressions which are apt sometimes to sound too loud and bite too sharply I will not I say have my part in those too bitter and violent expressions which the earnestness of Disputation is naturally apt to lead a man â—â—to unless more than ordinary care be used for the checking them Finally I will avoid the bitterness of those obstinate Contests which are too frequently accompanied with that sharpness and animosity which is not at all beseeming the civil breeding of this Age nor this happy time of Peace when all our worâ—â— ought to carry a certain sweetness with them which may inspire and maintain Union and Charity CHAP. II. The settling of this general Maxime That that Church in which are found the two Parties concern'd has ever had the Power to determine all differences and to declare that as matter of Faith which before there was no obligation to believe And that we are bound to acquiesce unto her decisions under the penalty of being Schismaticks 1. THere is not any one to be sound among those who bear the name of Christians who does not acknowledge that there is in the World a True Church which our Lord Jesus has purchased with the price of his own most pretious Blood All those who have separated themselves from us into so many several Sects declaring that their Congregation is the Company of the Faithful and the Church of God agree at least in this that they hold for certain that there is a True Church of Jesus Christ wheresoever it is to be found It is moreover evident that those who first entred into Dispute concerning matters of Faith were all of the same Church which Church before it did declare for either side of the Dissenters and before one Party made a separation was the onely then in being and consequently the True Church Now of this Church it is I intend to speak and I averr that all generally do agree that She is endowed with Soveraign Authority to define and propose that as matter of Faith which antecedently to her definition no body perchance was obliged to accept under that notion 2. For proof of this Verity which is not well to be denied when understood this reflexion is to be made out of St. Paul to the Romans Chap. 10 That to be bound to believe a thing as a Point of Faith it is not sufficient that it be contained in the Word of God which is the onely motive of divine Faith but it is also necessary that we know it and that we know it as revealed by God For to know it we must hear of it and for this purpose regularly speaking it is necessary that it be proposed by full Authority as the formal words of the blessed Apostle do clearly import How shall they believe him whom they have not heard Quomodo credent in quem non audierunt Quomodo autem audient sine praedicante Quomodo autem praedicabunt nisi mittantur Rom. 10. v. 14 15. Ergo fides ex auditu auditus autem per verbum Christi v. 17. and how shall they hear without a Preacher but how shall they Preach unless they be sent There is then no obligation to believe without a previous instruction concerning an Aâ—â—icle of Faith and this cannot be without the Ministry of those who are appointed by the Church to propose her Doctrine which Doctrine is grounded upon the Word of God In regard of this the Apostle concludes in this manner Faith then is by hearing and hearing is by the Word of Christ Thus for there is no difference betwixt us and Protestants They do own that for this end it is necessary there should be in the Church Ministers of the Word of God for the proposing by her Authority that which is contained in the Divine Word They profess that in order to an obligation of believing any particular point it is necessary that it be distinctly known and that it be proposed by some legal Authority to be believed 3. This notwithstanding there are many things which we are now obliged to believe which were not distinctly known at some other time nor proposed unto the Faithful as Points belonging to Faith and necessarily to be believed by them It is a verity which no Protestant I think will make difficulty in For I will now grant them that all that we are to believe is contained in the Word of God which we have received in the Holy Scriptures and which the blessed Apostles have delivered unto us having first received it of their Divine Master Christ Jesus But I hope also they will not stick to acknowledge that all that is comprehended in Holy Writ whether in the sence of the Letter or in the Consequences which are included in those Divine Principles has not alwayes been clearly and distinctly known by all persons and at all times It is an admirable sure of Tapistry wrought by the hand of God himself and framed with a most rare variety of gracefull figures both for ornament and instruction of his Church but it was not from the beginning exposed all at once to view These rare lineaments did not appear but by degrees as it happened that the pieces were unfolded one after another upon occasions It is a most fertile soil which bears a marvellous variety of sweet flowers of excellent fruit and all sorts of choice grain in its bowells as it were inclosed or shut up in the seeds which are as so many Treasures with which she is inriched but you must expect till the Sun disclose and discover them making them spring and bud
distinctly known or taken under that notion as we have now made out it must needs be our duty and obligation to receive it as such and consequently to believe it if we intend not to make our selves guilty of infidelity in receiving what appertains to Faith 7. In this we and the Protestants are well enough agreed For the force and strength of Mr. Claudes laborious piece lyes chiefly in that ground-work which he has laid with a great deal of Art and skill where he treats of the change he pretends has been made in our Belief concerning the most Blessed Sacrament And this he endeavours to settle upon that distinct and confused knowledge which he will have to have been concerning this Mystery in several and distinct times He affirms that the whole Body of the Church did insensibly fall from a distinct knowledge of this Verity into another confused one and that there was a time when there was no positive belief either of Real Presence or Real Absence because no body so much as thought of it and that there was in the faithful only a general confused Idaea of the Body of our Lord in the Sacrament it self and in the receiving of it without troubling themselves to reflect much less to examine by what kind of presence or in what manner he was there There was then no obligation in his opinion to adhere to one side and reject the other because neither the one nor the other was then distinctly known nor clearly proposed But when afterwards some-penetrating further into this matter had given occasion to those hot Disputes and lasting Contests which divided mens wits into several opposite judgements in the case it was necessary that the true Church on which side soever she was having brought the matter to the test of Scripture and Apostolical Doctrine should declare for one side And then was there an obligation to adhere unto and distinctly to believe that which was confusedly or not certainly known before the decision of the matter in contest This has happened in our dayes more than once even in their own Church but particularly in the subject of that famous Controversy between the Arminians and the Gomarists which made so much noise in Holland the particular flory whereof I think fit to set dowâ— that you may discover this verity bâ— the confession even of those who were in greatest esteem amongst our adversaries themselves 8. Acta Synodi Dordt typ Isaaci Ioannidis Canininii Dordt 1620. Mercur. Franc. to 4. to 5. Arminius Minister of Amsterdam and afterwards Professor of Divinity at Leyden held forth a doctrine which did not at all agree with that of Calvin Beza Zanchius and Peter Martyr particularly in the matters of Predessination of Grace and of Free-will This Arminius having a very good Wit and being of great esteem amongâ— them did soon gain a great Party iâ— the University and his Scholers whâ— were zealous for their Masters Opinion being now become Ministers did not fail to set them out in many Towns of Holland The more antient Ministers and serior-Professors opposed him with all their power Gomarus that famous Doctor and Professor of Grouning hen appeared in the head of them The waâ— grew hot on all fides The Alarâ—â—â— was given to all the Churches and by their Deputies they demanded of the States of Holland and West-Friesland that a Provincial Synod should be called to judge of the business But Arminius having found Powerful Protectors among the States dealt his business so that instead of a Synod which was not all for his purpose he proposed and made them yield to admit of Disputations and Conferences wherein he had his end because nothing was concluded therein 14 May. He and Gomarus Disputed the businesse before the Council which was appointed for that purpose 13 Oct. They were heard one after another in a full Assembly of the States They had a solemn Conference each of them being accompanied by four Ministers whom they had made choyce of for their assistance But all those debates served for nothing else but to raise new difficulties and to bring poor Arminius the sooner to his end who so over-heated himself in those Conferences 5 Oct. that he died soon after But his Abettors dyed not with him but on the contrary after the death of their Chief rallyed all their forces together All the Ministers and Divines who were of his perswasion especially those of Holland dtrecht and Overislâ— presented a Petition and offered unâ—â— the States a Remonstrance in which they did declare and justify their Doctrine which they had now reduced to five Articles all which they were ready to make good by the pure Word oâ— God And to guard and secure themselves from the sentence of a Synod which they much apprehended they addeâ— further in that their Remonstrance treading still in the footsteps of their Master that it did belong properly to the particular States of every Province to judge of differences in matters of Religion especially in this case where there was nothing in agitation which could disturb the peace nor break that union they now enjoyed And that for their parts they desired nothing but a Toleration and liberty to follow their own Opinion providing for and preserving alwayes the peace and union of the Reformed Church Being earnest in this manner to have the business ended by thâ— civil Magistrate it was easie for them to prerend that whatsoever was thus ordained should pass for a meer direction by way of Policy which could not any wayes reach unto the grounds of their Doctrine The Gomarists against this Remonstrance set out a large Treatise in which they remonstrated also on their part that the five Articles of the Arminians concerning Predestination and Grace were contrary to the received Doctrine of their Church ever since the Reformation that their Divines had never held any thing concerning those matters but what had been taught by Calvin Merc. frauc To. 5.1617 pag. 32. except some few who for that very cause had been excommunicated and also banished And that consequently such novelties as these were not to be tolerated until by a National Synod to which according to the example of the Apostles the business ought to be referred it were otherwise ordained All this writing on both sides did but increase the fend and cause the several parties to be called by the new names of Remonstâ—ators and Anti-Remonstrators In the interim these first having gotten more credit with the States of Holland and West-Friesland by the means and Protection of Barnevelt Advocat General of those States 1614. 25. July obtained of them that Toleration which they so much defired and by the cuning insinuation of Utengobardus whâ— had been one of Arminius's chief Collegues and the most zealous of the Party got their Doctrine to be received as current in many Towns of Holland The others made what opposition they could and protested highly against it and particularly
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
against the Custome and practice of the first Council of Nice of Constantinople of Ephesus of Calcedon where the Bishops who were from the first against the opinions of Arius Macedâ—nius Nestorius and Eutyches did not cease notwithstanding to be their lawful Judges in those sacred Assemblies which represented the Church unto which all Parties owed subjection That if that Protestation were admitted as reasonable it never was The Judgement of the Divines of Hesse nor ever could be possible to assemble a lawful Council for the deciding of Controversies and suppressing of Errors fince the most zealous Pastors and the ablest Divines were alwayes those who either by Word of Mouth or by Writing made chief opposition against such Opinions as they esteemed Heretical That if one upon such grounds must lose his right of assisting at Councils The Judgement of the Divines of Bremen all the Heresies imaginable might be eflablished without refrstance none opposing them for fear of bringing so great a prejudice upon themselves That it cannot be said upon that score that a man is judge in his own cause because in Contests of that nature when it is in question Which is Orthodox Doctrine it is not properly the Cause of every or any particular person but it is in reality the Cause of God and his Holy Church which is in agitation That for the deciding of this The Judgement of the Divines of the Palatinat when Disputes do arise we are not to apply our selves to the Jews and Gentiles who may seem nenters in the case as having no interest in either Opinion but that it ought to be referred to the Pastors and Brethren of the same Church being met together to decide it according the Word of God Optat. Milevit l. 5. advers Parmenian whatever Opinion they happened to be of during the time of the Contest And finally that Sentence being given by the Assembly submission is to be yielded and that if the Remonstrators do refuse to conforme adhering still to their Protestation they do thereby declare that they do renounce Communion with the Reformed Churches and that in that case it belongs to the Soveraign Power to determine what is to be done In these very words did the Divines of Geneva declare themselves Upon this the Deputies of the States General declared against the Protestanon of the Remonstrators that the National Synod was lawful and Soveraigâ— Judge in this Controversy as the same Synod had formerly declared in the 26. Autoritatem ejus non defugerent sed eandem pro legitimo causae judice agnoscerent Session In pursuance hereof they summoned them to renounce their Proteslation and to give in Writing what they had to say in defence of their five Articles which in conclusion they did After this all the Reasons of both sides being fully examined in several Sessions Sess 138.24 Apr. 1619. the Synod Condemned the five Propositions of the Arminians as full of Error and contrary to the Word of God and forbad them to be held or taught in any of the Reformed Churches as also to admit any person to the Minislery who had not subscribed the contrary Doctrine which was approved as onely True and Orthodox by the Decree of the Council 2. Jul. 1619 The States General hereupon sent Orders into all the Provinces forbidding any other Doctrine to be taught but what did punctually agree with the Judgement of the Synod concerning these five Articles with express Command to all Governours and Magistrates to see the said Decrees exactly observed Moreover Barnevelt who had been the Head and chief Protector of the Remonstrators and had endeavoured in their defence to hinder the convocating of the National Synod was seised upon 24. Aug. 1618. and taken Prisoner some three months before the beginning of thâ— said Synod 14 May 1619. and four dayes after thâ— concluding thereof with a Condemnâ—tion of the Arminians was Condemned to dy Merc. Franc. To. 5. pag. 43 and was beheaded Because as is specified in the first and second Article of the Sentence given againâ—â— him he had raised troubles in Religiâ— and contristated as much as in him lay the Church of God in maintaining aâ—â— causing by his Partisans to be maintarxed and instill'd into the minds of maâ—â— people that extravagant and pernicion Maxime That it belongs to every particular Province within their Precinctâ—â— to ordain of matters of Religion withâ—â— any obligation of giving notice thereof 〈◊〉 other Provinces And for having pretested without Commission in the name of thâ— Provinces of Holland Uâ—recht and Overisle that the Deputies of the other Province who did press for and forward the convocation of a National Synod would be thâ— cause and Authors of much danger 〈◊〉 mischief After this who can any longer question but the Protestant Churches 〈◊〉 England rance Germany Swisserland and the Low-Countries do hold as a Fundamental Maxime That in such Controversies as do arise concerning Doctrine in matters of Religion tho True Church of which the dissenting Parties are members has full and Soveraign Power to declare according to the Word of God what is of Faith and that there is an obligation of standing to her Decrees under pain of being Schismaticks We know very well also that in conformity with this priviledge and practise the like Synods have been held in France concerning some other Points wherein the Ministers were 〈◊〉 some variance and that it has been absolutely and authoritatively defined what was to be believed After which The Judge ment of the Divines ofâ— Geneva it has not been held lawful to contest or argue for the contrary without incurring the penalty of being cut off from the Body of the Church and this because the Gospel sayes That he who does not admit of the decisious of the Church is to be accounted as an Infidel and Publican 9. Ordo obfervatur qualem Deus sancivit sanctificavit exemplo Apostolorum omnium aetatum Ecclesiae confirmavit reduetivè ad dictum Christi dic Ecclesiae si Ecclesiam non audierit c. The Divines of Geneva thought good to make use of this passage in the Judgement they gave against the Protestation of the Arminians to proâ—â— that Verity in the Synod of Dort whiâ—â— also confirmed it Wherefore I do now before hand humbly befeech Monsieur Claude thâ—â— he go not about to tell me that according to their Doctrine even the Trâ— Church is not infallible and that shâ— may have het errors Whether Monsieur Claude whom I hold to be â— man of too much Wit and Reason 〈◊〉 be of that opinion does for his partiâ— cular Quare in sententià omninò debent stare judicio corporis repraesentati per Synodum loquentem mandato ore ex sensu totius corporis nec licet ipsis corpus in partes vncare vel sibi adversarium fingere vels sibi jus corporis arrogarâ—â— quod ipsis nullâ lege permiâ—titur really
think so I cannot tellâ— but in this I am very well satisfied thaâ— there are many Ministers who have heâ— it and who for all that I know 〈◊〉 at this very day as much in the 〈◊〉 mour to maintain it resolutely and poâ—tively as ever And for this very reason I do declare that as I am resolved to have no deâ—â—ings of this nature neither with his nor them so will I not run riot 〈◊〉 forsake the quiet path I am already 〈◊〉 to engage my self in the way of 〈◊〉 guing and Disputing which I purpoâ—â— to avoide * Liv. 1. c. 13. Cardinal Richelicu has 〈◊〉 ready treated that Controversy with all the vigour imaginable and has demonstrated by most convincing Reafons that the True Church of God being guided by the Spirit of God as we must suppose her to be Vel abjiecere debent omnem Protestationem ad versus Synodum subjicere sua dogmata illius judicio vel certè si manent in Protestatione immoti eo ipso se declarant Unioâ—i Ecclesiarum ReformataruÌ„ renuntiare quod si faciant dispiciat postea summa potestaâ— quid facto sit opus cannot be deceived But that I may not be obliged to fight though with so much advantage under the conduct of so great a Person I am resolved not to enter into the field Let that passe then for the present untouched whether the Church can or cannot be deceived this is not the business now in agitation It is sufficient for what I would be at that our Brethren the Protestants do avert as von have seen in the proceedings of the Council of Dort that those who are of this Church are obliged to hold that she is not deceived that what she defines is the pure Truth according to the true meaning of the Word of God and consequently that they must submit to all her Decisions in matters of Faith under pain of being excommunicated and declared Hereticks and Schismaticks notwithstanding they still Protest as the Arminians and all other Hereticks have ever done that they have the Word of God on their side For of this very poinâ— it was that the Reformed Church gave Judgement in the Synod of Dort In reality as we are agreed on aâ— sides that in all Contests we are 〈◊〉 stick to that which is conformable to thâ— Word of God and that we are to reject what is not so the question is finally reduced to this how that the Word of God is to be understood when it is alledged by both sides for the supporting their Opinions The Disciples of Arminius had their placeâ— of Holy Scripture in defence of theâ— five Articles The Gomarists maintained a Doctrine contrary to those Articles by other passages which they produced out of the same Holy Scripture They were at as great odds concerning the sence or meaning of those Places and Passages each Party challenging the true one on their side It being then avouched that it belongs unto the Synod to end the Debate it does also without all doubt belong to the same Synod to determine in what sence the words cited out of Holy Scripture are to be understood Now I would gladly desire these Gentlemen to tell me whether that Synod which represented as they believe the True Church was infallible oâ— no. If it was infallible then Infallibly the objection they make is of no force since they agree with us that the True Church cannot err But now if it was not infallible they must at least affirm that this did not hinder but they were obliged to submit to the Decisions made therein under the penalty of being Schismaticks the Divines Deputed from their several Churches having solemnly declared that they were to subscribe to the Decrees and reject as Erroneous what should be condemned But that which the Synod of Delpht does clearly and positively declare upon this occasion takes away all force from enervates and quite destroys this objection The Remonstrators at the first would not be brought to submit to the National Synod because said they amongst other reasons which they alledged for their refusal it may erre as all other even Oecumenical Councils may they being not infallible as the Apostles were Christus Dominus qui Apostolis promisit Spiritum Veritatis qui ipsos ducturus esset in omnem veritatatem Ecclesiae quoque suae pollicitus est se cum eâ usque ad finem saeculi mansurum Mart. 28.20 Et ubi duo vel tres c. Matt. 18.10 who were guided immediately by the Holy Ghost The Statesâ— Holland and Westfriesland advised aboâ—â— this with their Synod which was theâ— held at Delpht And it was answered thaâ— that reason did not hinder but that they were obliged to receive the decisions oâ— the Synod and to follow the Judgement thereof when a doctrine is condemned because as Christ our Lord did promise his Spirit unto the Apostles for the instructing them in all Truth he has also promised his Church to be with her to the end of the world and that when two or three of them should be assembled together in his Name he would be in the midst of them The same Synod adds that when * Quando piiac docti Pastores ex diversis Ecclesiis diversisque regionibus orâ—â— Christiani in timore Domini conveniunt ut ex Dei verbo justcent quid in Ecclesiâ Dei doceri aut non deceri conveniat â—â—nino credendum est Christum juxta promissionem suam ejusâ—adi conventui interfuturum at que â—undum sancto suo Spiritâ— illustraturum ac recturum ut nihil in eo quod ad veritatis aâ— regni ejus detrimentum verti possit decernatur Nullus ords nulla pax esse poterit in Eccliâ Dei si eâ—ilibet quidlibet docere permiâ—tatur nec ad rationem doctrinae sat reddendam nec se judicio alicujus Synodici conventus submittendum obligetur juxta praeceptum Apostoli 1 Cor. 14 2. 31. ut judicetur de his quae Prophetae loquuntur Prophetarum spiritus Prophetis subjecti sint Jud Syn Delph Sess 26. Syn. Derdr many pious and learned Pastours sent from several Churches of Christendome do meet together to determine according to the Word of God what is to be taught or rejected in his Church it is to be believed with all confidence that our Blessed Saviour according to his promise will be present at such an Assembly and will not fail to enlighten and guide them by his Holy Spirit that they may not determine any thing prejudicial to Truth After which towards the end follows that there would be no Order in the Church of God nor ever could be any hopes of Peace if every one were permitted to teach what he pleased and not bound to give any account of his Doctrine nor submit himself to the judgement of a Synod according to the Command of the Apostle who ordains that what is taught by Prophets should be judged of by the Spirit of
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
of our Blessed Lady It is certain that in former times men did not set themselves to search into that particular subject because they did not so much as reflect upon it There was onely a confused kind of knowledge and a general Idâ—â— of the priviledges and Prerogatives of the Blessed Virgin above the rest of Mankind without descending to particulars People were wholly taken up with opposing those Hereticks who drew up against the Honour of the Blessed Virgin who would have deprived her of the glory of her admirable and perpetual Virginity even after Child-bearing and above all those who so violently pleaded against thâ— glorious title of Mother of God which is the ground of all her other Priviledges They were satisfied to ascertain that true source or fountain of all her greatness fortifying it by Scripture and Apostolick Tradition without regarding to penetrate further into that suite or train of other priviledges which did accompany that one great prerogative or examining particularly whether it were to be concluded by a legall ensequence flowing from that Principle that she was preserved at the first instant of her being from Original sin It was not at that time positively believed that she was exempt from that stain neither was the contrary in their Creed And this because it was not so much as thought upon At another time it has been thought good to employ many serious-thoughts upon this subject and to search more narrowly into the business Great Contests have risen about it Whole Volames have been written by Learned men who have produced strong and clear testimonies out of the Holy Scriprures for it and have endeavoured to derive it from the very Fountain of Apostolical Doctrine by the way of Tradition Whole Universities and especially that of Sorbon have spoken loud in favour of that Opinion and engaged themselves by solemn Oath to maintain it And yet notwithstanding the Church has not thought fit absolutely to determine any thing concerning this matter of so great importance But leaves us at liberty to believe what we please concerning it She has not proceeded in the same manner concerning her exemption from all guilt even of venial sin For this she has decided and resolved upon as a matter of Faith not that she had any new revelation thereof since the time of the Apostles but that before the proposing this verity to the world 〈◊〉 be believed she consulted with the holy Scriptures Apostolical Tradition and the opinions of holy Fathers coâ—cerning the preeminence and qualition of the Mother of God for the finding out the whole extent of them An having discovered by this means thâ— her being exempted from venial sin wâ— comprehended in that Supreme Dignty as a necessary consequence is â—â—cluded in its Principle she has defined as a Point of faith revealed in the We of God in which it is contained Thâ— is the reflexion of the most eminent as Learned Cardinal de Lugo in his excâ—lent Treatise of Faith Disp 3. Sect. 5. n. 7. Let us now imagine the Churd should do the same concerning the 〈◊〉 emption of the Blessed Virgin from Original sin Let us suppose that she hâ—ving examined the passages of Host Writ and the Testimonies of Tradâ—â— on which are alledged upon this subject should find this also included as in necestary consequence as she did the other as it is not unlikely she would If she should think fit to proceed to a further examin of the business then all we who are Catholicks and agreed in this that the Church is Judge of Controversies and that we are bound to submit to her Decrees should quickly lay aside all difference of opinions â—â—d although we had not hitherto held seas matter of Faith should then believe it to be so not because there had been any new Revelation concerning it â—â—t because the Church should have declared it to have been alwayes revealed although there was not a general Agreement concerning that Revelation 16. Behold then us and Protestants agreed as I take it upon this Principle that the true Church of Christ has power to decide and propose that as an Article of Faith which antecedently to that decision and proposal was not of obligation to be believed From whence is easily concluded that for the franing an exact rational discourse in matters of Faith it is necessary to avoid these two extremes which a loose kind of reasoning is apt enough to fall into The first is That this has not alwayes been believed therefore it is not now to be believed The second This is 〈◊〉 believed ergo it has alwayes and in aâ— Ages of the Church been distinctly believed It is evident by our Principleâ— that this way of reasoning is very salk and erroneous Here then is the reason why when there happens a Contest between two Parties of the same Church supposed alwayes the true Church as we shall by and by shew it is not alwayes necessary that we search narrowly into the doctrine of Antiquity for the discovering what was held in those dayes concerning the matter in Dispute It suffices for ending all debates that we know what the Church having taken full cognisance of the matter shall have determined by a solemn judgement and Sentence according to the usuall form and method What she resolves in such occurrences according to the Word of God the true meaning whereof she faithfully gives us is to be received as matter of Faith whether it were beforehand known or not known to be so And the contrary is an Error which we are obliged with her to condemn and anathematise unless we intend to become Infidel and Schismaticks Here is the Principle we are agreed upon on all sides as I have made appear both by the Doctrine and proceedings of our Adversanes themselves It imports now very much to apply this to the particular subject we have in hand and it shall be my endeavour to effect it CHAP. III. The applying this agreed-on Principle to the Subject of the Holy Eucharist TO make a due Application of this general Principle to the subject of the Holy Eucharist with the same peaceableness and quiet we have hither to endeavoured to maintain and together with the consent of Parties we must needs step a little aside but still in such order and measure that we may go friendly on in the same path hand in hand together without justling one another still laying all Disputes aside The first step therefore that I make of this kind is to produce what is agreed upon on all sides to have been in all Ages believed concerning the Holy Eucharist to wit that it is a Sacrament which is a Memorial of the Death of our Lord Jesus Christ who is there present and wherein his blessed Body and precious Blood are truely received by the Faithful according to the express words of the Son of God himself who says Take and eat this is my Body do this in memory of me This is what
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
persevered in repentance untill his death which happened ten years after upon the Feast of the Epiphany of our Lord when as is related by William of Malmsbury he said On this day it is that we Celebrate the Feast of the Apparition of our blessed Saviour and on this day it is that h◠will appear to me either to receive me into his glory as I have some hopes he will in regard of that Pennance I have done or which I have too much reason to fear to punish me for having seduced so many poor souls The truth is he left many disciples after him who proved more obstinate in Error than himself had been and who from time to time had the luck to make such Proselites as our Protestants perchance would make some difficulty to admit into their Communion For this cause six years after his decease his Error was condemned afresh in the Council of Plaisance where they were forced to meet in the open fields by reason of the prodigious multitude of Prelates and Divines who came thither from Italy France Germany and other parts of Europe even from the Empire of Constantinople with the Embassadors of Alexis who there demanded succour against the Infidels The Historian who was contemporary with this Council Berthol Constantiens and gives us an Abridgement of it having been himself there present in the company of nigh four thousand Ecclesiastical persons and above thirty thousand of the Laity who were as Spectators of it has these very words Moreover the Heresy of Berengarius which long ago had been anathematis'd was here again Condemned and the contrary Catholick Doctrine confirmed to wit that the Bread and Wine when they are Consecrated at the Altar are truely and essentially not figuratively onely changed into the Body and Blood of o◠Lord. After this Item haeresis Berengariana jam ab antiquo saepissimè anathematifata iterum damnata est sententia Catholicae Fides contra candem firmata videlicet quod panis vinum cum in Altari consecrantur non solùm figuratè sed verè essentialiter in Corpus Sanguinem Domini convertuntur 1215. some time passed in the Church without hearing any more of this business But the Albigenses undertaking it again about the twelfth Age the fourth Council of Lateran renewed the condemnation of it about the beginning of the thirteenth There was also to be seen one of the goodliest and most numerous Assamblies of the Clergy that ever had been known For it consisted of four hundred and twelve Bishops Greek and Latin of above eight hundred other Prelates and Doctors from all parts of the Christian world with the Embassadors of both the Emperours and of all the Kings There was solemnly confirmed the Doctrine of the Real Presence and the substantial change made in the Holy Eucharist And as in the great Council of Nice they made use of the word Consubstantiality for expressing what the Word of God teaches concerning the Divinity of the word Eternal So in that of Lateran they applyed the word Transubstantiation for the expressing that admirable change which the Church Transubstantiatis pane vino in Corpus c. t. 4. Conc. Extrav de sum Trin. 〈◊〉 firmiter by a necessary sequel has deduced out of the words of Christ himself 11. Our Brethren of the Reformed Church will here peradventure tell me that they do by no means acknowledge the Church of Rome to be the True Church as Berengarius did and that they have no intention to follow him in obeying her Decrees as that Arch-deacon did I did foresee well enough that this might be objected by them to give me occasion to fall into Dispute But this snare is easily avoided by telling them that this is not our business for the present It is not now our question whether the Church of Rome have yet at this day all the Marks of the True Church whether she be the Holy City of God or become a Babylon being fallen into an horrid confusion and corruption of Doctrine They may if they please find wherewithal to satisfie themselves in this Point in those Doctors who have treated of Controversies and particularly in that great Work of the great Cardinal Richelieu who has scarce omitted any thing which might be said upon this Subject And consequently I think it were not hard by very good reasons and motives to shew these Gentlemen that they have done themselves no great right in separating themselves from her But this being a Point which may afford matter of Dispute for all such as are in the humour to quarrel with any thing which is not according their fancy I have taken special care to avoid it and to say nothing of the Church of Rome We speak here onely of that Church of which those who first began the debate were members before she had determined any thing on either side Whether this Church were the Church of Rome of not the Church of Rome concerns us not at all so we be agreed in this that it was the True Church at that time I have need of no more I will have nothing at present but what Monsieur Claude pleases to afford me I will enter with him upon the ninth Age when the True Church after her good dayes which lasted eight hundred years found her self I know not how in a confusion of knowledge After which some there were who montioned a Real Presence others opposed it still remaining joyntly together in the same Church before they separated by a refusal of obedience to her Decrees Hereupon the Dispute growing hotter and hotter the Church gives Sentence That Church I mean whereof the two Parties contesting are members which Church is the True one because the onely one before separation made for the constituting another Church apart and which Church also has full power to end all Differences so as to oblige to a submission to her Decrees Behold here what is precisely required for the concluding all I pretend to which I shall now endeavour to make out 12. Let us then now come to reunite all the parts of this Discourse that we may make it up with the consent and agreement of Monsieur Claude Behold here people who are of the same Church with us which Church even according to himself is the true Church there being but one in the world for them and us too at such time as all according to him were yet in that confusion of knowledge Some as he tells us think good to propose a Real Presence Others oppose it and stand for an Absence Here you have the Parties contesting When the Dispute grows hot and makes too much noise a general Council is held which represents this Church and which upon the emergency of concestors as we are agreed has power to determine what is to be believed as matter of Faith even although there was a general ignorance of it before When the Decree is passed those who are cast and
who before their condemnation were of the same Church must not say that she is unchurched and that it is they themselves who now make up the Church under pain of being held not onely Schismaticks but also very extravagant fantastical persons And those who follow them after this and declare for them at what time soever it be become fully as criminal as those who first separated themselves from the Church in so unreasonable and so unjustifiable a manner This Assembly or Representative having examined the proofs and reasons on both sides and consulted with the Holy Scriptures which are the Rule of Faith has often declared that the Rea Presence and a substantial Change are to be believed and has condemned as an Heresie that opinion which stands for Real Absence Of all that I have now said I cannot imagin any one Point which can be call'd in question as I have stated the business And I think I have made it appear by the very words and Principles of Monsieur Claude himself that he is bound to agree with me in every particular since by following his own conduct we find our selves exactly and precisely in the state and condition of the Synod of Dort In the mean time those who first stood for a Real Absence against those who proposed a Real Presence when they saw themselves condemned by that Church of which they were and which before their condemnation was to all intents and purposes the real True Church as we are agreed undertake to say that she is not so and that they onely who maintain what she condemns do constitute the True Church Now according to the Principles a greed upon I cannot discover how they can avoid being held Schismaticks And by unavoidable consequence all those who have taken part with them these five hundred years must needs be subject to the same censure It being certain that they joyn with those who separated themselves from the True Church of Christ for no other reason but because they found themselves condemned by her It is true that that Church which is acknowledged to have been at that time the True Church was indeed the Church of Rome or Roman Church But what follows from thence according to the Principles agreed upon but that we must conclude for Her all that has been said in behalf of the True Church even by the consent of our adversaries themselves And that those who were of that Church before they withdrew themselves upon that Judgement she gave against them could not in reason and suffice say that she did now cease to be the True Church and that she misunderstood the meaning of Holy Scripture For she being the True Church as themselves grant before this happened 't was she that was Judge thereof according to the Decree of the Synod of Dort and not they who according to the same Synod were bound to submit to her Judgement and to hold that for the true sence of Scripture which she followed in her decisions All this is so clearly proved without mixture of any proofs by way of Disputation that I think I shall do well to stop here without pretending any further that I may peaceably draw those consequences which this great Principle affords us CHAP. IV. The Consequences which naturally flow from this Principle by a due application thereof 1. IN the second Chapter you may have seen how the True Church when contests do arise has power to decide them according to the Word of God and to propose that unto Christians as matter of Faith which antecedently to such decision they were not obliged to believe because it was not clearly and distinctly known but remained as yet involved in a general and confused knowledge In the third Chapter we did apply that uncontroulable Principle unto the subject of the Holy Eucharist and have clearly shewed that the Church of which the first contestors then were and which being the onely Church before separation made by one of the Parties was also the True Church did decide this matter according to method and Rule in favour of the Real Presence From these two Verities thus established even without Dispute and by-wayes we were all the way agreed upon taking along with us the thoughts of Monsieur Claude and allowing him whatsoever he was pleased to ask it will not be hard in this Chapter to to draw some consequences which offer themselves unto us and which it is impossible not to discover how little soever we desire to reflect upon what we have fairly and candidly acknowledged to be true 2. For first who does not see that it is necessarily inferred from thence that although the Real Presence had not been believed before the tenth Age which notwithstanding is a great mistake yet we are now obliged to believe it Because the True Church of which the first Contesting Parties were members and before their being condemned acknowledged her for such has put an end to the quarrel giving Sentence for and proposing as matter of Faith the said Real Presence Moreover that those first Abettors of a Real Absence by refusing to submit to her Judgement became Schismaticks and that all those who declared afterwards for that Faction are as faulty and in the same crime with them I do absolutely believe with the Authour of The Perpetuity c. that considering some circumstances and certain matters of fact which cannot be denied it was morally impossible that such an insensible change should have been made by passing imperceptibly from a belief which is pretended to have been of a Real Absence to that which we now have of a Real Presence But in case such a change was made not by way of negation but of Addition passing from an obscure confused kind of knowledge to a distinct positive Belief of the Real Presence proposed for the lucidation or clearing this great Mysterie in such manner as Monsieur Claude is pleased subtily enough to imagin yet the obligation of believing it would still subsist and stand in force Because the same Church of which the Parties who were first in Dispute about this matter were lawful subjects having heard and examined their Reasons did judge according to Rule that it was of Faith It is not therefore now lawful to follow those who revolted against their Mother Church for the same cause that Monsieur Claude will without question freely grant that it was not lawful in Conscience to side and take part with the Monothelites who would by no means receive the Decree and decision of the Church they lived in touching two wills and operations in Christ On the contrary I am sure he does reteive and reverence that Doctrine as an apputtenance of faith although here was also a change in the same manner by way of Addition in the belief of the Church and that this distinction of wills and operations was not before clearly and distinctly known Some body perchance may here tell me that for this very reason the Protestants of
these dayes ought to stick to the decisions of their Church in matters contested between them and us because they own her for the True Church But I think it is not at all hard to discover a great difference For making up to the head or source of the decision we shall find those who first raised the doubt and brought these Points into debate were of the same Church which was accordingly the True because the onely Church and owned for such by both Parties before she declared her self upon the matter in dispute which without trouble we are agreed upon with Monsieur Claude The case is not here so Because we who are at Dispute with Protestants are not of the same Church with them and so are not within the limits of thy maxime which has with mutual corsent been established and received Again they having taken part with those who at that time revolted from the True Church because they would not obey her Decrees made by Canonical Judgement it is manifest that their Community is but a false and Schismatical Church according to the Principles received from them in the Synod of Dort 3. Secondly the Church before she gives Sentence upon any Point proposed examining it by Scripture and real Tradition and for the better understanding them searching into the Sentences of the Ancient Holy Fathers endeavouring thus to reascend unto the Apostles themselves we are from hence to conclude that she being inspir'd by the Holy Ghost who has promised to teach her all Truths as occasions require what she defines is alwayes conformable both to Scripture and Tradition Thus it is that we are to learn by her definitions what is the true meaning or sence of Scripture when there is place for doubting thereof Before the Council of Nice there were most desperate Disputes concerning certain passages of Scripture which the followers of Arius alledged for the upholding their upstart doctrine As for example about that in the fifth of St. Iohn where our Blessed Saviour says that his Father is greater than he Quia Pater major me est Joh. 5. from whence they inferred that he was not of the same Substance The others on the contrary maintained that this passage was to be understood of the Son of God considered according to Humane nature which places him infinitely below the Father and makes him submit even to the death of the Cross but not according to his Divine nature which renders him equal and makes them both to be of one and the same Substance These two sence were hotly maintained by the two Parries each of them challenging the true sence or meaning of Scripture on their side But when the Council having throughly examined this important question had defined the Consubstantiality of The Word making use of a terme which is not found in Holy Writ for the clearer expressing that Truth which she discovered there then was there no more time nor place to doubt what was the lawful sence thereof and there arose an obligation through this definition of believing that that was the true one which was given by the Divines vvho opposed the faction of the Arians The same is certainly to be said upon this occasion especially our present cause being upon much better termy and more strongly provided for by the evidence of the Texts alledged for it When at first the poposition vvas made concerning the Real Presence in the time of Pascasius as Mr. Claude pretends and presently opposition was made as he is pleased to say for at present we will assume nothing but of his free gift there happened a great Contest which grew yet much greater after some time concerning the true sence of those words This is my Body One side maintaining that they did express a Real Presence and the other pretending that they onely signified that that which our Blessed Saviour gave unto his Apostles represented his Body Both parties as we have often taken notice were of the same Church which they acknowledged and owned to be the True Church This Church having throughly examined the business in her General Councils defines a Real Presence and substantial change even to the making use of the word Transubstantiation which is not literally found in the Gospel for the expressing more clearly that verity which she discovered therein and for the efficacious obstructing any other sence which might be given to those words This is my Body From that time forward it was no longer lawful to doubt of the sence of them And by this definition men stood obliged to believe that they were to be understood plainly and literally not metaphorically When there is really place of doubt it is not for particular persons who are at strife to determine the sence of the Text in Dispute but this belongs properly to the Church which is Judge in the case For else there could never be any end of Disputes and God should not have furnished us with any certain means for the finding out Truth when doubts do arise concerning Holy Scripture nor consequently for the clearing those debates which may arise in matters of Religion Which certainly would be the same as to say that he had not provided for the Government quiet and peace of his Church Non quia Canon solus non sibi ad universa sufficiat sed quia verba divina pro suo quique arbitratu interpretantes varias opiniones errorèsque concipiant Atque ideo necesse fit ut ad unam Ecclesiastici sensus regulam scriptueae caelestis intelligentiae dirigatur Common 2. c. antep Cap. Penul It is not as Vincentius Lirientius sayes that the Word of God does not contain all the Verities which we believe but because many presuming to interpret the Holy Text according to their fancy mishape their errors accordingly Thus it becomes necessary upon such occurences to regulate the sence we are to give to Holy Scripture by that meaning which the holy Church gives it And from hence it was that he took occasion some three years after the Council of Ephesus to enveigh so sharply against that desperate presumption of wicked Nestorius who had the impudence to maintain that he alone had the gift of Understanding those Texts of Scripture which he alledged for the authorising his impious blasphemies and that the whole Church represented in that Council had erred grosly for want of understanding them Thus when Disputes arise we ought not to judge of the Doctrine of the Church by that sence which our selves give of Holy Scripture but we must iudge of the true sence of Holy Scripture by the Doctrine of the Church The same in proportion is to be said of the passages of Holy Fathers For it being the custome and order of the Church to advise with them concerning the Judgement she is to give regularly speaking we ought to understand them according to her Doctrine whenever these arises a controversy concerning the meaning of their words which do not alwayes
prove so very intelligible even to the Learneder sort of men There is notwithstanding this difference that as no one of those Fathers in particular is the Rule of her belief so does she not so abselutely determin by her Decrees what is the meaning of such or such a passage of theirs leaving it many times to our discussion as she does that of holy Scripture which she permits not to be call'd in question 4. And from hence we draw a third Conclusion that when in any Province or Kingdome a difficulty does arise in matter of Religion it is very uneffectual and preposto us to undertake to compose it by way of Disputation or Conference Experience has often shewed that such proceedings serve onely to increase the Division and render it endless provoking high spirits and putting them upon a pike of Honour which permits them not to be much moved with any reasons of an Adversary We must come quickly to that fixed and setled Point I mean the Soveraign undeclinable Judgement of the Church in which there are two several times or seasons which are of necessity to be distinguished that which goes before and that which followes after In the first of these writing on both sides so it be without bitterness with a good intent and design to make Truth appear is very lawful And then the Reasons alledged in such Writings the Fathers who happen to be cited pro and con do make as it were Plaintiff and Defendant Counsil and Plea in the Court They are the Bills and Answers The Replyes and Reparties are the difficulties proposed on both sides But what the Church definitively pronounces having taken cognisance of and examined things according to the Rules and proceedings of the Court this becomes a Decree this is Truth this is the fixed Point we must stick to and rely upon whether the Fathers cited did distinctly believe it or no. In the second of these times or seasons in case those whose doctrine stands condemned will not acquiesce and submit to Judgement Princes and Magistrates who are as Protectors of the Canons and Definitions of the Church have a duty incumbent upon them to procure and exact that obedience which is due and to endeavour the quieting and reducing such turbulent spirits by such means as they shall judge most efficacious And in the mean time it shall be lawful for the Learned to Write more vigourously against them and to bring Scripture and Fathers as has been practised by many knowing Controvertists not by way of discussing a matter which is yet within the bounds of incertitude but to make the weakness of Falsity appear and to shew the force of Truth and the conformity of the Judgement of the Church with the Doctrine of Antiquity For all other Persons it is much more to their purpose not to meddle with not hearken to any thing of this kind but to satisfie themselves saying This the Church has desined this I ascept this I will stick close unto In my opinion this is all which ought to be proposed to the Faithful without making them Judges of Controversies is Faith and without giving them occasion to enter into Dispute concerning this place of Scripture and that of Holy Fathers which for the most part are things beyond their reach and capacity Si quid tibi videtur vel ambiguitate pendere vel obscuritate obumbrari Tertull. de praesc c. 14. Curiosity does frequently come in for a part and that serves only to beget troubles and perplexities when they are not able to penetrate to the secret meaning or boâ—tom oâ— such passages or to raise a pâ—esumption in them when they imagin they comprehend the matter and so come to fancy themselves no mean persons searching curiously into every thing with a great deal of hazard and danger to light at length upon something that may give them a check and make them begin to waver for want of understanding Ignorare melius est ne quod non debeas noris Ibid. together with an excess of rashness and boldness It is much better sayes Tertullian to be ignorant in that kind lest by some gross mistake or ill-understanding you come at length unfortunately to know what you had better been ignorant of Fides tua inquit te salvum fecit non exercitatio Scripturarum Fides in regulâ posita est exercitatio autem in curiositate consistit habens gloriam solam de peritiae studio Cedat curiositas Fidei cedat gloria saluti 'T is Faith a Christian is to be saved by not by discussing Texts of Scripture and passages of Holy Fathers For the having faith it suffices to stick to The Rule learning the true sence of Scripture from the Doctrine of the Church But the Spirit of arguing and disculling which I here point at comes very ordinarily from an excesse of curiosity and is onely subservient to vanity for the gaining a little glory by making a vain ostentation of the knowledge one has got by his own industry and study 'T is but reason that Curiosity should give place to Faith and and vain-glory to serious thoughts and care of our Salvation To this end it is necessary we stick close to that Rule to that setled Principle which is the true Science of a Christian I mean we ought to learn of the Church what the Word of God teaches us and what is the meaning thereof Non obstrepant adversus regulam nihil ultra scire omnia scire est Let no mâ—â— oppose this rare Maxime To know nothing more then this is in reality to know all things 5. From what has been now said we may yet draw a fourth Sequel That this general Rule and universal Prindple received and allowed of by all 〈◊〉 such manner as it has been propounded may and ought to be applyed to every particular Point controverted that we may come to have a ready and certain solution thereof For those who first opposed the Doctrine we now make profession of in any Article debated either were at that time of the fame Church with those whom they opposed which Church they owned for the True Church there being as yet no separation made or they were already dismissed from her If they were of the same it is but seeing what that Church by her Representative has declated concerning the matter in debate For we are agred that they were obliged to submit to her Judgement so far as that in case of contempt it could not be lawful to take part with them without falling after their example into open and direct Schism But if they were already divorced from her upon any other ground or for any other precedent cause it is evident from the same reason that they were upon the whole matter already true Schismaticks because either they themselves or their Predecessors having formerly been of that Church they ought not after legal Sentence given to have made a Separation and consequently that it is not lawful
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