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-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
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
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
per universam Catholicam observari placuit quod tenemus 〈◊〉 con Crescon c. 32. Scripturarum etiam à nobis teneâ—â— veritas cum hoc facimus quod universae placuit Ecclesie quam ipsarum Scripturatum commendat auctoritas Ib. c. 33 with such pains seek for Truth elsewhere since it is so very easie to find it in the Church for the Apostles having received it from Christ himself have placed it there in trust as in a rich Treasury or in a great and stately Vessel to the end that all those who thirst after that living water may draw it from thence For 't is she which gives entry to life Those who first separated themselves from her are but theeves and robbers who are by all means to be avoided that we may joyn closely and solely with what comes from her and learn from her the Tradition of Truth To conclude That we may all be of one Soul and one heart being all of one and the same judgement in the unity of true Faith let us end all Disputes by the Authority of the Church as many great Prelates have done who were before of different opinions concerning the Baptisme of Hereticks alwayes notwithstanding providing for unity as St. Augustine witnesses And without entering into further Disputes concerning Texts of Holy Scripture to which every one is apt to give their own meaning let us hold it as a thing unquestionable with that great Saint that we alwayes act according to Scripture when we do what the Church ordains and submit to what she defines she being fully authorised to that purpose by Scripture it self Ut quoniam sancta Scriptura fallere non potest quisquis falli metuit hujâ—â— obscuritate quaestionis eandem Ecclesiaâ— de illa consulat quam sine ulla ambiguitate Sancta Scriptura demonstrat To the end that as the Holy Scripture cannot deceive us if any through the obscurity of the question in agitation fears to be deceived he may take advice and counfil therein of that very Church which the Scripture it self in clear terms recommends unto us Et ego dico tibi quia tu es Petrus super hanc Petram aedificabo Ecclesiam meane portae Inferi non prevalebunt adversus eam Matth. 16. And I say to thee that them are Peter and upon this Rock will I build my Church and the Gates of Hell shall 〈◊〉 prevail against it Matt. 16. v. 18. An Extract of the National Synod held at Alez 1620. VVHereas it was proposed unto the Synod as necessary to deliberate upon some efficacious means for hindering the Errors of the Arminians which had caused so much trouble in the Low-Countreys from getting entrance also into this Kingdom The Congregation having admitted of the said Proposal as laudable just and necessary for the peace of the Church for preserving purity of Doctrine and for a streighter union with all other the Reformed Churches has thought good that as the distemper of the Churches of the Low-Countries puts us in mind of looking to our selves so we ought to follow their example and prevent the mischief by the same means by which they have expelled it Wherefore seeing that the National Synod of Dart convened by the Anthority wise counfil and vigilance of the most Illustrious Lords States General of all the Provinces under their command at which were present many great Divines of the other Reformed Churches hath been to the said Low-Countries and is found to be at this hour a most effectual remedy for the purging the said Church and rooting out Heresies in the Point of Predestination and other Points thereon depending This Congregation after having invoked the Name of God resolved That the Canons of the said Council of Dort should be read in full and open Synod and recital thereof having been made accordingly and every particular Article seriously and attentively weighed and pondered they were by consent received and approved of as conformable to the Word of God and to the Confession of Faith of our Churches designed and contrived with a great deal of prudence and purity most proper for discovering and convincing the Errors of the Arminians For which reason all the Ministers and Elders deputed for this Assembly have sworn and protested every one for himself that they do approve of and agree unto the said Doctrine and that they will maintain it to the utmost of their powers so long as they have breath in their bodies The form and tenor of which said Oath together with the names of the Deputies underwritten shall be annexed to the said Canons and Oath And for the rendring the said Agreement more authentick and of greater authority to the obliging all the Provinces thereby it is ordered by the said Congregation that this present Article shall be printed and added to the Canons of the said Council and that it shall be read in all Provincial Synods and Universities there to be allowed sworn unto and signed by the Pastors Elders and Professors of the Universities as also by all those who pretend to be received into the holy Ministery and Profession in Universities But if any one shall either in whole or in part reject the Doctrine conteined in and decreed by the Canons of the said Council or shall refuse to make oath of his consent and approbation it is resolved and ordained by the said Congregation that such Rejecter or Refuser shall not be admitted to any charge or employment Ecclesiastical or Scholastical whatsoever The Form of the Oath I A. B. do swear and protest in the sight of God and this Holy Assembly that I do receive approve of and imbrace all the Doctrine taught and agreed upon in the National Synod of Dort as entirely conformable with the Word of God and that Confession of faith which is professed in our Churches I do moreover swear and promise to presevere during life in the profession of the said Doctrine and to maintain it to the utmost of my power and that neither in Pulpit nor in Schools nor in Writing I will depart from that Rule I do also declare and protest that I do reject and condemn the doctrine of the Arminians as making the Election of God to depend upon the will of Man extenuating and annihilating the Grace of God elevating man and the force of his Free-will for the more dangerous precipitating of him bringing in Pelagianisme again disguising Popery and overthrowing all certainty of Salvation So help me God and be merciful to me as I swear all as above without any equivocation or mental reservation An Appendix of the Translatour IT is scarce to be hoped especially as the world now goes that this little Treatise though written in as peaceable and civil a Method according to the Authors promise and design as ever I think any thing of this nature has been publish'd will pass without censure and exceptions Some perchance will wonder what a French Writer what Monsieur Arnand and Monsieur Clande do upon
our stage But I hope they may be perswaded that it is not the first time a French man has spoke good fence though in bad English As we willingly receive Marchandize which is for our turn from any place so need we not be ashamed to admit of Reason from any part The Reformed Churches of France which ours here have upon occasion acknowledged a very tender respect and kindness for do own Monsieur Claudâ— to be their great and Learned Champion and it must be granted I think by all that Monsieur Arnaud has in this late famous Contest behaved himself as a valiant and skilful Souldier of the Catholick Church The subject of Dispute between them is of common concern And perchance the setling of that one Point upon such grounds as my Authour in a moderate peaceable way endeavours to lay down may prove final to all other debates whatsoever I foresee that his Instance for agreement upon Principles taken in part from the Council of Dort will not be allowed by all as sterling 'T is possible there may be some left who retain a greater kindness for both the Person and Principles of Arminius than for Gomarus and his Predestiparians 'T is pitty Countries and Climates should have an influence upon Reason and Principles of Religion as they have upon Complexions and Constitutions Now certain it is that generally among the Reformed of France for whom this Authour chiefly designed his Work the Council of Dort and the Transactions and Decrees thereof as you may plainy discover by the annexed Extract of the Synod of Alez and others have been and to this hour are in great esteem And it may be supposed both by the unanimous Votes of the select Divines of all the Reformed Churches then in being and by the solid and impregnable grounds of their proceedings that there is a great deal of reason for their so doing such as setting aside passion and preingagement cannot be parllel'd by any of the diffenters But as I must confesse my self a friend of my Authors Method particularly in assuming nothing but what his Adversary seems to grant so will I not make it my business to apologia for that Council which to some may seem to lye open to exceptions It shall be sufficient for me to give a hint at what has past within our own Dominions much of the same nature and to give occasion to those who make any question of it to search into the several Parliamentary and Synodical proceedings of our own Reformed Church in late dayes that is in Queen Elizabeth's King James's and King Charles his time when the 39. Articles and some other Points belonging to Religion have been advanced with as great a claim of Legislative Power and Definitive Authority as any Council either of the Catholick or Reformed Church ever challenged to themselves See if you please the very Title of the 39. Articles That these Articles were drawn up for the avoiding diversities of Opinions and for the establishing consent touching true Religion requiring all the Subjects of this Church to continue in uniform profession thereof and prohibiting the least difference from the said Articles And again â—an 5. in 1603. Whosoever shall hereafter affirm that any of the 39. Articles agreed upon by the whole Clergy in the Convâ—cation held 1562. for the avoiding diversity of Opinions and for the establishing of consent touching true Religion are in any part erroneons or such as he may not with a good Conscience subscribe unto let him be Excommunicated ipso facto and not restored but after his repentance and publick revocation of such his wicked error And now I am apt to believe that those Learned men who could not chuse but understand very well of what weight an Excommunication is were in very good earnest and that the transgression which they by the threat of so severe a penalty endeavoured to prevent was esteemed by them no mean enormity The same seems to be the sense of the whole Parliament 13 Eliz. 12. That every one thath an Ecclesiastical living declare his assent and subscribe to the 39. Articles of Religion c. And that no person be admitted to any Benefice with Cure except he shall first have subscribed the same Articles with declaration of his unfeigned assent to the same And now though this Injunction seems immediately to reach the Clergy onely yet it being particularly contrived for those who are to be admitted to Benefices with Cure that is to the charge of Instructing others the Parliament does in this sufficiently declare what Principles they are obliged to be of and consequently what Doctrine they are bound to teach and what others ought to learn The Statute of 1 Eliz. 1. is yet more comprehensive as intended for the regulating all in general By this Statute it is Enacted that no manner of Order Act or Determination for any matter of Religion or cause Ecclesiastical had or made by the Authority of this present Parliament shall be accepted deemed interpreted or adjudged at any time hereafter to be any Hersie Schisme or Schismatical Opinion any Order Decree Sentence Constitution or Law whatsoever the same be to the contrary notwithstanding And then limiting the power of Ordinaries in things of this nature tells us That they shall not in any wise have Authority or Power to Order Determine or adjudge any matter or cause to be Heresie but onely such as heretofore have been determined ordered or adjudged to be Heresie by the Authority of the Canonical Scriptures or by the first four General Councils or any of them or by any other General Council wherein the same was declared Heresie by the express and plain words of the said Canonical Scriptures or such as hereafter shall be Ordered Iudged or determined to be Heresie by the Highâ— Court of Parliament of this Realm with the assent of the Clergy in their Convocation It is to be presumed that this High Court of Parliament was very well informed that there had been more Heresies than one in times past and that they thought it very necessary to appoint some effectual means for the suppressing others which might arise Those means thus deliberately appointed by the Legislative Power of the Nation are deservedly to be reflected unon First The Canonical Scriptureâ— And here by the way let me intreat you to call to mind the Discourse concerning this Point which I suppose you have already perused in the second Chapter Sect. 11. c. of this small Treatise then which I must needs think nothing can be more rational in order to the convincing a necessity of a further Determinative Power either for the clearing the Scriptures themselves to be truly Canonical or for making out the true fence and meaning of them so as to render them truly and effectually useful Secondly as to the respect and Authority allowed here by Act of Parliament to the four first General Councils it were to be wished that some good solid Reason might be