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
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
Prophets This makes it further more manifest that it cannot be said that the Decrees of Synods are onely Rules of Policy which do not reach unto Doctrine and only serve for exterior order which is the utmost limit of their authority For it is most evident that this Assembly at Dort did pretend to regulate iâ— self according to the four first Councils whose example they proposed unto themseles In the mean time these Gentlemen do acknowledge that those Councils did condemn the doctrine of those Arch heretiques whom they gave Sentence against in such manner that it was not lawful to hold it not adhere unto their Party without becoming like unto them Hereticks and Schismaticks It cannot then be doubted but this Synod pretended to the same thing and that by declaring that the Doctrine of the Arminians was full of errors and contrary to the Word of God they intended to say an obligation of renouncing the said Doctrine by subscribing to their Decrees that they might not become guilty of Schisme and Heresie But without any great necessity of reasoning the business it is but hearing how the Synod delivers it self upon this subject For you must know that the Arminians refused to observe the Order which was appointed for the discussion and examination of their Articles Nay they were so bold as to maintain that they could not in Conscience accommodate themselves to that Method which they apprehended to be so prejudicial to the good Cause The Synod thereupon declares Quin potius si conscientiae suae quam debent rationem habereve lint eâ—s ad obtemper andum aequissimis supremarum potestarum mandatis hujúsque Synodi ordini judicio acquiescendum teneri Seff 42. die 29 Decembâ—is that it belongs to them as Judges to prescribe the Order which was to be observed in a Hearing of that nature and not at all to the Parties upon whom Sentence was to pass and that the pretext of Conscience which was laid hold on upon this occasion is no wayes jufâ—ifiable because there being nothing here in concern but the examination of the business their Consciences in this can suffer nothing Then they add these decisive words That if they on the contrary intend to have any regard to their Consciences as they ought in duty they are obliged to obey the Commands of Higher Powers to follow Orders and to acquiesce unto the Judgement of the Synod To this purpose it is that they alledge that passage of the Gospel which commands to esteem him as an Infidel who does not obey the Church It is pretended then that this Synod which represents their Church obliges to another kind of Obedience then meerly Political and that in matters of Faith where there is an obligation to believe under pain of damnation there is a duty incumbent upon Conscience to submit unto her Decrees Eandem pro legitimo causae Judice agnoscerent because as is there expresly determined in the 26. Sess It is The Synod which is Lawful Iudge in this Cause 11. Certainly the Synod had a great deal of reason to speak in that mannen For in so remarkable a Contest as this between two such Parties who were in Dispute of matters of such importance presupposed that they looked upon themselves as the Representative Body of the Church of Christ theâ— could not in reason discover any other Judge but themselves For they saw manifestly in that conjuncture that the Scripture could not be it for so much as the two Parties upholding theâ—â— Opinions by Scripture as it has always happened in all the Conrests which have risen in the Primitive Church the Controversie between them was concerning the true meaning of those passaged which were alledged on both sides Neither these Passages then nor those other which were brought for the explication of these and about which there was as hot a Dispute as about the former could ever end the difference between them because indeed they were the very Subject of the Dispute And consequently they found that there was a necessity of some other Supreme Authority which should give Sentence about the matter in contest and appease those troubles which otherwise must prove endlesse in the same Church This is the very Reason the Synod gives when they cite the Remonstrators to appear Sess 5.16 November Sess 23.7 Decembr Pro certâ ac indubitatâ fidei regulâ adqibiturum and oblige them to submit to their Decrees This is that makes them protest so often and take their solemn Oaths that they will determine things according to the Word of God Which they will make use of as a certain and indubitable Rule in matters of Faith In which proceeding of theirs they shew excellently well that there is a great distinction to be made between him that Judges and the Rule he follows to Judge well by In all the well govern'd Societies of the world there may arise differences yea even such as may by the contesting parties be managed bona fide But for the ending of them it is requisite there be a Court appointed and authorized from the Highest Power to Judge of them and by pronouncing Sentence to give clear notice to the Parties which of them has got the day Behold here â— Judge Behold a Court But this Judge and this Court are not without Lawes and Orders according to which Judgement is to be given Which Laws and Orders are many times the Subject of great Disputes each Party endeavouring to make them appear favourâ—ble to their side which Point is to 〈◊〉 cleared by the Sentence of the Judgâ— Here is the Rule he is to follow It 〈◊〉 not the Law it self the meaning whereof is actually in dispute that is Judge Were it otherwise it were impossible ever to determine any thing For the Law it self cannot explicate nor declare it self for either side but it is He that has received Authority who is to enâ— the strife according to Law the meaning whereof he determines and applyes to the present case The Assembly of Dort knew very well that this was the very state and condition of things in the Church of God which is without doubt the most holy and best ordered Community in the world In this Community notwithstanding there have happened great differences in matters of great importance and where the Contest has also been managed many times with a great deal of good meaning on all sides every one believing they had the Scriptures on their sides Witness S. Hierâ—me and S. Augustine in that difference between St. Peter and St. Paul witness S. Cyprian who was so earnest against the validity of the Baptisme of Hereticks and a thousand others of the same nature It is necessary there be a Judge Synodi mandato morem gerant quo praesentem hanc Synodum pro legitimo causae Judice agnoscere jubentur Sess 25. who has received power and Authority from our Blessed Lord to decide all these differences and that this Judge
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
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
at this day to joyn with them without becoming complices with them and guilty of their revolt This is that we call a true solid and general Prescription against all those who contend with us Behold here an end of the war a conclusion of all Disputes the bond of peace the union of hearts and understandings the certain Rule the immovable Point the unquestionable Principle and sole abridgement of all Controversies What we are to believe concerning the Invocation of Saints the veneration of holy Images of the number of Sacraments of Purgatory of Grace of Free-will and of Justification Let us not now renew those old quarrels which have set the Christian World at odds concerning these points Let us not again fall a questioning and discussing all those Texts and passages which have been a thousand times mentioned a thousand times brought on one side and as often returned on the other in a quite contrary sence Let us not engage our selves in those quarrels where the victory never appears certain because such Champions are alwayes in a readiness to charge the enemy afresh being never out of breath and resolved never to quit the field nor lay down their arms Behold what will set us all right and bring us to an agreement in a moment putting a period to all our troubles even before they begin Let us see what that Church which was common Mother and commander of both Parties when the war first began has resolv'd in each of these particulars Here you shall be able to discover wherein true Faith consists Because the True Church which in all mens opinions has power when the question is moved to declare what is to be believed has judged thus and thus according to those Rules which she never failing to apply them in due manner and just proportion can never be deficient He whosoever he was who refused obedience to that Decree became ipso facto a Schismatick And it is no less evident that all who joyn with him are in the same Predicament This is that one Fundamental and allresolving Point which alone can end the quarrel and that in the most peaceable manner imaginable without being obliged to enter into further debate or discussion of the matter And this is the reason why speaking all this while of a True Church which certainly is somewhere or other as all the world acknowledges I have purposely omitted to say any thing of the Church of Rome or of the Authority of the Pope or of his quality or prerogatives as Head thereof For infallibly I should have met with some rub or other this being a Point highly contested between us whereas for my part I was resolved to enter into no quarrel but to be at perfect agreement and go on my way hand in hand with those of the Protestant Church For I conceive we have nothing else to do but to apply this our Rule and agreed upon Principle unto the present matter and to allow unto St. Peter and his Successors that which the Gospel gives him as it is understood by that Church of which we all were when Disputes first arose concerning that subject and according to what that Church has set forth in those great and holy Assemblies of the first Oecumenical Councils which are and ought to be reverenced and respected by all who call themselves Christians I ask but this which I think cannot be denyed me and this alone is an assured means to bring us speedily to an agreement and to cause a cessation of that lamentable division which is amongst us and is so unfortunate to the Church so pernicious to the publick good so injurious to the peace and quiet of the People and so fatally prejudicial to the safety and Salvation of so many Persons Wherefore for a conclusion I humbly and with my whole heart and foul beseech our Brethren of the Reformed Church in the fight and presence of God to lay aside that inveterate prejudice they have against us 〈…〉 which obstructs their peaceable treating with us as if we were people who refused the Word of God for the Rule of our Faith and actions I beseech you Gentlemen do not eternally use that language to us Templum Domini Templum Domini Jer. 7. The Temple of the Lord the pure Word of God the pure Word of God without any mixture of humane inventions and Traditions This was and is at this day the custome and practice of the Ariant the Sabellians the Nestorians the Mâ—nothelites the Anabaptists the Socinians the Independents and Quakers whose language this ever was and to this hour is and yet I do not find you have any great correspondence with or kindness for that gang of people whom we suppose you have as great dislike of as we our selves Have you not taken notice that the Enemy of Mankind himself when 't was to his purpose made use of Scripture That father of lyes said it as boldly as some of his children afterwards that the true sence of the Word of God made for him 'T is a Reflexion of Vincentius Lirinensis who was much esteemed in the fifth Age of the Church and is highly extolled even by the Magdebargian Centuriatores themselves Cent. 5. c. 10. That wicked fiend sayes he that teaches and Master of Hereticks would needs perswade the Son of God that if he was the true Messias he must cast himself down from the Pinacle of the Temple to make himself known to the world There is nothing more false And yet for proof he produced that passage of the 90 Psalm Psal 90. v. 11 22. Sicut tunc caput capiti ita nune membra membris lâ—quuatur membra scilicet Diaboli membris Christi perfidi fidelibus sacrilegi religiosis Haeretici postremò Catholicis Common â— c. 37. where it is said He has given his Angels charge of thee that they keep thee in all thy wayes In their hands they shall bear thee lest perhaps thou knock thy foot against a stone What the Chief of Hereticks said at that time to the Chief of Christians the same do the members of that wicked one say at this time to the members of Jesus Christ the Infidels to the Faithful Hereticks to Catholicks ever alledging Scripture for themselves The question therefore is not whether the Word of God be that Rule which we are bound to follow There is not not ever was any Heretick upon the face of the earth who did not affirm this as stoutly and resolutely as any Catholick can do As the debate never arose about this so shall the decision of this Point never end the quarrel nor bring peace among us There is no body questions it neither you nor we doubt the least of it And yet the feud for all that still increases That then which is of true importance or concern is to know whether that which we call the Word of God be really so or no and whether the interpretation which I give or that
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
made appear why those other subsequent Councils which had the same Promise of special assistance from him who was and is able to make his Word good may not be supposed to have proceeded according to the same Rule of those former defining and declaring according to the express and plain words of the Canonical Scriptures and who it is by the express and plain words of the said Canonical Scriptures who has received Commission to Judge of the Case But lastly which is chiefly to my present purpose does not here an High Court of Parliament the Legislative obliging Power of the Nation with the assent of the Clergy in their Convocation assert and assume unto themselves as absolute an Authority of Determining matters of Faith and declaring Heresies c. as was ever yet challenged by any Body-Politick or Ecclesiastical Many other proceedings of Parliaments Canons and Constitutions of Synocts might be alledged were not the matter of fact so obvious and well known to every one that it acquits me of that labour And now if all this to a common English mans understanding does not speak a claim of an Authority obliging all to submission and conformity I think we are very much to seek for expressions And certainly supposing what was supposed there could be nothing more rational or conformable to those first Councils we all so much receive as also to the manifest letter of or evident deductions from Holy Writ it self Mat. 1â— 17 If he shall not hear the Church let him be accounted as a Heathen or Publican And why Because it is in Christianity to be supposed that there is a Church and that this Church the true Spouse of Jesus Christ is the Pillar and Foundation of Truth 1 Tim. 3.15 This then being granted and I think he must be very bold who dares reject the Authority of so many eminent Persons or contemn their publick proceedings I perswade my self I need not be very solicitous for Instances drawn from the Council of Dort Certainly we have as special and as remarkable ones neerer home for the making good an Agreement upon this great Maxithe That there is in the Church of Christ wherever that is a Soveraign Authority obliging Christians in matters of Faith to submission and conformity The Consequence has been the chief endeavour of this small Tract And I hope it will be seriously reflected upon how necessarily not to say unavoidably the Premises usher it in But because I see there are some for what reasons and foreseen consequences I will not passe my conjecture who have endeavoured to find out new Glosses not onely for the Scriptures but also for Acts and Statutes of Parliaments Canons and Constitutions of Councils even with seeming violence to the Lawes of the Nation and the Decrees of their own mother-Mother-Church telling us that nothing is meant or intended by the said Acts and Decrees c. but onely an obligation to exteriour Conformity and Non contradiction I will still adhere to my Authours peceable Method hoping they will take me for one who desires to deal civilly If I require no more at present for the making good what this Author pretends to For I am very much inclined to believe that this kind of Conformity or Non contradiction supposed obligatory and practised in due time and place when differences first appeared would have left a much more easie way for composing and reducing unsetled and unquiet spirits and would have brought them by little and little into so pleasant a path as would have led them in a short time into the high way of happy peace and union For were the liberty of that voluble member Jac. 3.8 that Inquietum malum of the tongue so apt either out of vanity or presumption to break out into expressions of our interiour sentiments effectually restreyned it were much to be hoped those troubled and troublesome fancies which insect the understanding would by little and little sink or fall down so as to leave it to its natural clearness fitted of it self to receive better impressions either from Reason or just Authority Not that I think any rational man unless much put to his shifts can in earnest maintain this Negative kind of compliance to be sufficient for attaining the end pretended to which I suppose is an exteriour at least Conformity or Uniformity for the avoiding division and confusion For never was it yet heard of nor can it possibly be expected that the Index or Hand of a Watch or Clock should shew the right hour for any considerable time much less constantly unless the inward work or wheels be in good order Would to God there were not so sad experience of this practically certain Truth Those Divisions Sub-divisions and Subsub-divisions breaking into visible Confusions which certainly cannot be imagined the lawful Issue of true Christian Principles do to the eye demonstrate that there is something wanting that this is not the way intended by him who came to bring Peace to the World and who promised his constant Presence for the maintaining of it to the worlds end not by a visible appearance but invisible assistance of that Church which he commands all to hearken unto and obey under so severe a penalty as being accounted upon default Heathens and Publicans To conclude let me be so bold as to desire these Gentlemen who go so far at least as to think this Exteriour Conformity or Non-contradiction obliging and necessary to take the pains to reflect soberly whether this which they do and must grant does not oblige them to make one step further and upon the same grounds either of authority whether Humane or Divine or principles of reason or for the necessary avoiding experienced inconveniences to allow an obedience and assent of an higher nature The Authorities of Scriptures and Fathers are alledged as plausibly for it The reasons taken either from the experienced insufficiency of the one Cause or the just and exact proportion of the other to the so much desired effect of peace and unity are demonstrable As the inconveniences and continual disturbances of the one Part are but too too visible so the setled quiet and comfort of Spirit which the other constantly enjoyes are experimentally best known to those who upon the first appearance of difficulties and debates flye to the bosome and rely upon the Judgement and Determination of the Church owned by all who call themselves Christians to have some degree of Power and Authority and the extent thereof not to be regulated or confined she being the Soveraign and Supreme Court of this nature but by her own declaration onely Demonstrably not to be judged or regulated in case of debate by particular Parties who for the avoiding otherwise unavoidable confusion are themselves by her to be regulated and judged Now which Church this must needs be is not hard to discover out of the foregoing Discourse wherein Differences and Debates are brought to their first rise when the Parties dissenting were both ownedly members and subjects of the same Church and which Church by legal Consequence was their lawful Judge as being then the onely and by a necessary Sequel the True Church and that firm Rock against which the Promise of God himself is upon Record that the Gates of Hell should never prevail FINIS ERRATA PAge â— Line 15 read Defeats p. 8 in the margin r. inferri p. 13 l. 16 for ther r. three p. 33 l 7 in the marg add sed p. 35 l. 12 dele which p. 50 l. 8 r to the Word p. 70 l. 27 in the marg r â—liter p. 7 l. 28 r sin p. 89 l. 10 r of the Word p. 91 l 27 r Eeuthericus p. 103 l. 1 r into p. 06 l. 9 r Representative p. 114 l. 11 r to their fancy p. 116 l. 11 r Contests p. 121 l. 7 for by-wayes r by wayes 122 l. 23 r clucidation p. 124 3 for decision r devision Ibid. l. 7 for accordingly r avowedly p. 125 l. 3 for Sentences r Sentiments p. 128 l. 23 r Licinensis p. 1â—0 l. 18 r preposterous p. 144 l. 2 for when r which