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
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
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
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
our stage But I hope they may be perswaded that it is not the first time a French man has spoke good fence though in bad English As we willingly receive Marchandize which is for our turn from any place so need we not be ashamed to admit of Reason from any part The Reformed Churches of France which ours here have upon occasion acknowledged a very tender respect and kindness for do own Monsieur Claudâ— to be their great and Learned Champion and it must be granted I think by all that Monsieur Arnaud has in this late famous Contest behaved himself as a valiant and skilful Souldier of the Catholick Church The subject of Dispute between them is of common concern And perchance the setling of that one Point upon such grounds as my Authour in a moderate peaceable way endeavours to lay down may prove final to all other debates whatsoever I foresee that his Instance for agreement upon Principles taken in part from the Council of Dort will not be allowed by all as sterling 'T is possible there may be some left who retain a greater kindness for both the Person and Principles of Arminius than for Gomarus and his Predestiparians 'T is pitty Countries and Climates should have an influence upon Reason and Principles of Religion as they have upon Complexions and Constitutions Now certain it is that generally among the Reformed of France for whom this Authour chiefly designed his Work the Council of Dort and the Transactions and Decrees thereof as you may plainy discover by the annexed Extract of the Synod of Alez and others have been and to this hour are in great esteem And it may be supposed both by the unanimous Votes of the select Divines of all the Reformed Churches then in being and by the solid and impregnable grounds of their proceedings that there is a great deal of reason for their so doing such as setting aside passion and preingagement cannot be parllel'd by any of the diffenters But as I must confesse my self a friend of my Authors Method particularly in assuming nothing but what his Adversary seems to grant so will I not make it my business to apologia for that Council which to some may seem to lye open to exceptions It shall be sufficient for me to give a hint at what has past within our own Dominions much of the same nature and to give occasion to those who make any question of it to search into the several Parliamentary and Synodical proceedings of our own Reformed Church in late dayes that is in Queen Elizabeth's King James's and King Charles his time when the 39. Articles and some other Points belonging to Religion have been advanced with as great a claim of Legislative Power and Definitive Authority as any Council either of the Catholick or Reformed Church ever challenged to themselves See if you please the very Title of the 39. Articles That these Articles were drawn up for the avoiding diversities of Opinions and for the establishing consent touching true Religion requiring all the Subjects of this Church to continue in uniform profession thereof and prohibiting the least difference from the said Articles And again â—an 5. in 1603. Whosoever shall hereafter affirm that any of the 39. Articles agreed upon by the whole Clergy in the Convâ—cation held 1562. for the avoiding diversity of Opinions and for the establishing of consent touching true Religion are in any part erroneons or such as he may not with a good Conscience subscribe unto let him be Excommunicated ipso facto and not restored but after his repentance and publick revocation of such his wicked error And now I am apt to believe that those Learned men who could not chuse but understand very well of what weight an Excommunication is were in very good earnest and that the transgression which they by the threat of so severe a penalty endeavoured to prevent was esteemed by them no mean enormity The same seems to be the sense of the whole Parliament 13 Eliz. 12. That every one thath an Ecclesiastical living declare his assent and subscribe to the 39. Articles of Religion c. And that no person be admitted to any Benefice with Cure except he shall first have subscribed the same Articles with declaration of his unfeigned assent to the same And now though this Injunction seems immediately to reach the Clergy onely yet it being particularly contrived for those who are to be admitted to Benefices with Cure that is to the charge of Instructing others the Parliament does in this sufficiently declare what Principles they are obliged to be of and consequently what Doctrine they are bound to teach and what others ought to learn The Statute of 1 Eliz. 1. is yet more comprehensive as intended for the regulating all in general By this Statute it is Enacted that no manner of Order Act or Determination for any matter of Religion or cause Ecclesiastical had or made by the Authority of this present Parliament shall be accepted deemed interpreted or adjudged at any time hereafter to be any Hersie Schisme or Schismatical Opinion any Order Decree Sentence Constitution or Law whatsoever the same be to the contrary notwithstanding And then limiting the power of Ordinaries in things of this nature tells us That they shall not in any wise have Authority or Power to Order Determine or adjudge any matter or cause to be Heresie but onely such as heretofore have been determined ordered or adjudged to be Heresie by the Authority of the Canonical Scriptures or by the first four General Councils or any of them or by any other General Council wherein the same was declared Heresie by the express and plain words of the said Canonical Scriptures or such as hereafter shall be Ordered Iudged or determined to be Heresie by the Highâ— Court of Parliament of this Realm with the assent of the Clergy in their Convocation It is to be presumed that this High Court of Parliament was very well informed that there had been more Heresies than one in times past and that they thought it very necessary to appoint some effectual means for the suppressing others which might arise Those means thus deliberately appointed by the Legislative Power of the Nation are deservedly to be reflected unon First The Canonical Scriptureâ— And here by the way let me intreat you to call to mind the Discourse concerning this Point which I suppose you have already perused in the second Chapter Sect. 11. c. of this small Treatise then which I must needs think nothing can be more rational in order to the convincing a necessity of a further Determinative Power either for the clearing the Scriptures themselves to be truly Canonical or for making out the true fence and meaning of them so as to render them truly and effectually useful Secondly as to the respect and Authority allowed here by Act of Parliament to the four first General Councils it were to be wished that some good solid Reason might be