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
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
of our Blessed Lady It is certain that in former times men did not set themselves to search into that particular subject because they did not so much as reflect upon it There was onely a confused kind of knowledge and a general Idâ—â— of the priviledges and Prerogatives of the Blessed Virgin above the rest of Mankind without descending to particulars People were wholly taken up with opposing those Hereticks who drew up against the Honour of the Blessed Virgin who would have deprived her of the glory of her admirable and perpetual Virginity even after Child-bearing and above all those who so violently pleaded against thâ— glorious title of Mother of God which is the ground of all her other Priviledges They were satisfied to ascertain that true source or fountain of all her greatness fortifying it by Scripture and Apostolick Tradition without regarding to penetrate further into that suite or train of other priviledges which did accompany that one great prerogative or examining particularly whether it were to be concluded by a legall ensequence flowing from that Principle that she was preserved at the first instant of her being from Original sin It was not at that time positively believed that she was exempt from that stain neither was the contrary in their Creed And this because it was not so much as thought upon At another time it has been thought good to employ many serious-thoughts upon this subject and to search more narrowly into the business Great Contests have risen about it Whole Volames have been written by Learned men who have produced strong and clear testimonies out of the Holy Scriprures for it and have endeavoured to derive it from the very Fountain of Apostolical Doctrine by the way of Tradition Whole Universities and especially that of Sorbon have spoken loud in favour of that Opinion and engaged themselves by solemn Oath to maintain it And yet notwithstanding the Church has not thought fit absolutely to determine any thing concerning this matter of so great importance But leaves us at liberty to believe what we please concerning it She has not proceeded in the same manner concerning her exemption from all guilt even of venial sin For this she has decided and resolved upon as a matter of Faith not that she had any new revelation thereof since the time of the Apostles but that before the proposing this verity to the world 〈◊〉 be believed she consulted with the holy Scriptures Apostolical Tradition and the opinions of holy Fathers coâ—cerning the preeminence and qualition of the Mother of God for the finding out the whole extent of them An having discovered by this means thâ— her being exempted from venial sin wâ— comprehended in that Supreme Dignty as a necessary consequence is â—â—cluded in its Principle she has defined as a Point of faith revealed in the We of God in which it is contained Thâ— is the reflexion of the most eminent as Learned Cardinal de Lugo in his excâ—lent Treatise of Faith Disp 3. Sect. 5. n. 7. Let us now imagine the Churd should do the same concerning the 〈◊〉 emption of the Blessed Virgin from Original sin Let us suppose that she hâ—ving examined the passages of Host Writ and the Testimonies of Tradâ—â— on which are alledged upon this subject should find this also included as in necestary consequence as she did the other as it is not unlikely she would If she should think fit to proceed to a further examin of the business then all we who are Catholicks and agreed in this that the Church is Judge of Controversies and that we are bound to submit to her Decrees should quickly lay aside all difference of opinions â—â—d although we had not hitherto held seas matter of Faith should then believe it to be so not because there had been any new Revelation concerning it â—â—t because the Church should have declared it to have been alwayes revealed although there was not a general Agreement concerning that Revelation 16. Behold then us and Protestants agreed as I take it upon this Principle that the true Church of Christ has power to decide and propose that as an Article of Faith which antecedently to that decision and proposal was not of obligation to be believed From whence is easily concluded that for the franing an exact rational discourse in matters of Faith it is necessary to avoid these two extremes which a loose kind of reasoning is apt enough to fall into The first is That this has not alwayes been believed therefore it is not now to be believed The second This is 〈◊〉 believed ergo it has alwayes and in aâ— Ages of the Church been distinctly believed It is evident by our Principleâ— that this way of reasoning is very salk and erroneous Here then is the reason why when there happens a Contest between two Parties of the same Church supposed alwayes the true Church as we shall by and by shew it is not alwayes necessary that we search narrowly into the doctrine of Antiquity for the discovering what was held in those dayes concerning the matter in Dispute It suffices for ending all debates that we know what the Church having taken full cognisance of the matter shall have determined by a solemn judgement and Sentence according to the usuall form and method What she resolves in such occurrences according to the Word of God the true meaning whereof she faithfully gives us is to be received as matter of Faith whether it were beforehand known or not known to be so And the contrary is an Error which we are obliged with her to condemn and anathematise unless we intend to become Infidel and Schismaticks Here is the Principle we are agreed upon on all sides as I have made appear both by the Doctrine and proceedings of our Adversanes themselves It imports now very much to apply this to the particular subject we have in hand and it shall be my endeavour to effect it CHAP. III. The applying this agreed-on Principle to the Subject of the Holy Eucharist TO make a due Application of this general Principle to the subject of the Holy Eucharist with the same peaceableness and quiet we have hither to endeavoured to maintain and together with the consent of Parties we must needs step a little aside but still in such order and measure that we may go friendly on in the same path hand in hand together without justling one another still laying all Disputes aside The first step therefore that I make of this kind is to produce what is agreed upon on all sides to have been in all Ages believed concerning the Holy Eucharist to wit that it is a Sacrament which is a Memorial of the Death of our Lord Jesus Christ who is there present and wherein his blessed Body and precious Blood are truely received by the Faithful according to the express words of the Son of God himself who says Take and eat this is my Body do this in memory of me This is what
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
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
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