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
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
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 a Rule and a Law which he is to follow in giving Judgement that his Sentence may be just and secure This Rule is the Word of God which rightly applyed renders Judgement highly equitable Now the Synod of Dort acknowledges that an Assembly of lawful Pastors representing the Body of the true Church is this Judge to whom it appertains to judge of the true sence of the Word of God and afterwards to resolve according to this Rule any cause depending 12. I do now earnestly beseech our Brethren of the Reformed Churches to reflect seriously upon these two Propositions I am now about to make The first is That as the Word of God is infallible in it self so certainly the Judgement of him who truely judges according to this Rule is also Infallible and consequently they are obliged to believe that the Church when she Judges according to this Rule or the Word of God does not onely not err but that she also cannot err The second is that they are bound as well as we to believe that the Church of God deciding controversies of Faith does judge according to the true sence of the Word of God because upon the matter it is concerning this very sence that she gives Judgement between the Parties who give it a different sence and who are obligâ— in Conscience to submit to her Judgement under pain of being Schismaticks and Hereticks as their Synod of Dort has positively declared From hence follows by necessary consequence according to their own Principles that they are bound to believe with us that the True Church of Jesus Christ is infallible in the Judgement she judicially pronounces touching matters of Faith 13. I think there can now be no 〈◊〉 but they are obliged according to their own grounds to acknowledge the infallibility of the Church of Christ But I am contented for the present not to press them so far nor to make use of that right which I might justly challange It is sufficient that the Synod which in these Gentlemens opinion represents the True Church is lawful judge in this case as the Synod is self declares obliging them in Confidence to adhere to and obey the Decisions made therein It is not then lawful for them who are of that Church and are at Difference amongst themselves to condeman the Synod of Error then judgement â—s given in order to the clearing Points of Faith confessed among them They have no power to frame a different Judgement from that of the Synod and adhering to it to seporâ—are themselves from communion with the rest They are bound to acknowledge the Authority of the Synod which is lawfull Judge and submit unto it believing that what is there desined 〈◊〉 Truth it self stand this without any necessity of entring upon the question of its Infallibility I demand nothing more for the preseâ—s I will content my 〈◊〉 with what themselves do grant That Church of which the Partins Contesting are members be she fallible or infallible has full Power to Debide differentes and 〈…〉 oblige under the penâ—ry of being Schismaticks And now having as I make my self believe give Monsient Claude all the satisfaction he can in 〈◊〉 require concerning this Point I 〈◊〉 on my course perceably and quietly and make bold to give him notice that 14. Here is that the Prescription that 〈◊〉 Point anâ—â—oisputable Pâ—â—ciple to which a receisary adhfione required when there arise Disputes between Parties for the discovering whether an Opinion be or be not contrary to the true Rule of Faith which is the Word of God and whether we stand bound to believe it as a Point of Faith Were it antecedently distinctly believed as such or no. Disputation will only serve to render the Debate eternal Both Parties will go on challenging the true sence of Scripture and Tradiuon on their sides Books shall be written without number for the asserting of it and that without any hopes or appearance of any end of these learned indeed but redious Contests which prove many times so intricate and confused that every one standing his ground and being strongly and willfully resolved not to yield reproaches his Adversary with affected Obstinacy against known Truth We must then make up to that unquestionable Point in which both Parties meet and which Tertullian so boldly establishes as the principal Rule or Prescription for the ending all differences which may arise about the agreeing or conformity with the Word of God which every one is so ready to challenge to himself This Learned Father having said in his twentieth Chapter A quibus traducem fidei semina doctrinae caeterae deinde Ecclesiae mutuatae sunt quotidie mutuontur ut Ecclesiae fiant Ataque tot ac tantae Ecclesiae una est illa ab Apostolis prima ex qua ommes Quid autem praedicavevint id est quid eis Christus revelaverit hÃc praescriham non alite pâ—obari debere nisi per easdem Ecclesias quas ipsi condiderunt ipsi eis praedicando tam vivâ quâ—d â—iunt voce quà m per epistolas postea de Praes c. 21. that the Apostles who were sent by our Blessed Saviour Founded many Churches in several places and that many others came from these by communication of the same Doctrine and that they all of them together make but one true Catholick and Apostolick Church he adde in the next Chapter that true Prescription is that nothing be received but what he revealed unto his Apostles whom he sent to Preach his Doctrine unto the world But in case there does arise any Contest concerning any particular Point and that we be in some trouble or doubt whether they Preacâ—â—ed it or no and by consequence whether they learned it of their Master or no behold here his solid Rule or Prescription in this great maxime that this is not to be made out or cleared by any other means but by those Churches which they founded either by Preaching or by Writing and which as we lately touched all of them make but one only Church To this Church then it does belong to determine what our Blessed Saviour did reveale in his Holy Word whensoever there is any cause of doubt in such Contests as do arise and what she defines what she declares in the case whatever former times did believe it now to be held as matter of Faith 15. As Protestants do acknowledge this Verity as I have made it appear so do we also most willingly submit unto it and intirely profess that the holy Church is lawful Judge of Controversies and that as Tertullian sayes addresses are to be made to her upon difference of Opinions that we may learn what the Son of God revealed unto his Apostles that is what is the true meaning of Holy Scripture and what Consequences are to be drawn from those Principles We have a very pregnant example of this in that famous Contest which has been for some Ages past between Catholicks concerning the Immaculate Conception
particularly into the Difficulties of this Holy Sacrament they were struck at them and did accordingly seek to lessen the weight of this Mystery by humane wayes and Philosophical explications and to qualify them with certain solutions which drew near to those of the Calvinists Moreover whether Ioannes Scotus and Bertramus be two several Authors or but one and the same Whether he or they did directly oppose the Doctrine of Poscâ—sius or whether they onely gave him a hit indirectly by teaching a Doctrine contrary to his in the ninth Age Whether his or their Schollers did or did not follow the blow in the tenth Age Whether their Disputes grew cold or hot at the beginning of the eleventh Age And whether Leutherilus Arch-Bishop of Sens did or did not engage in the quarrel for a Real Absence all which is matter of Contest between Monsieur Arnaud and Monsient Claude it is enough for me that after opposition was made against the Doctrine of Pascasius at such time as his Book was come to be publick and common there were occasioned again very frequent and most earnest Disputes concerning the same Subject during the life of Berengarius and after his death For although we should grant unto Mr. Claude what we may with reason enough refuse him we shall still find ways enough to come handsomly and quietly off and we find our selves still in that very posture condition where we should just be for the ending this difference without violating that peace we endeavour to preserve For in fine Monsieur Claude will have it that people had for some time only a coufused kind of knowledge without positively believing or rejecting a Real Presence or Real Absence That Pascasius was the first who took upon him to propose distinctly the Doctrine of Real Presence by way of addition explication and confirmation of the Mystery that notwithstanding the opposition which was made this Doctrine insensibly got the upper hand by the care which his disciples took for the spreading of it abroad and establishing it in the world He is obliged also to acknowledge that in the time of Berergarius those who stood for a Real Absence taking courage from the number of their Partisans renewed the Contest with a great deal of heat and earnestness even to the making a great noise in the Church which continued many years after the decease of Berengarius The Controversie was concerning Scripture and the meaning of those Places which were alledged on both sides out of the Holy Fathers Every one pretended to have them on their sides and boasted of Antiquity which they would needs have to stand for them Each Party maintained that their Opinion had the true marks thereof and that such had been the Belief of former Ages Behold here the very state of affairs between the Arminians and the Gomarists before the National Synod Here are just the circumstances in which as we have seen the Church had power to make use of her legal Right in deciding and proposing Points of Faith and obliging the Faithful to a belief of them even although they were not clearly and distinctly known for suczh before the raising of the Contest And consequently laying all other Disputes aside for the present I think we have now outhing else to do but to see whether the Church did in those dayes define any thing concerning this matter that we may stick to this as to the setled and resolv'd of Point which 〈◊〉 never to be forsaken And this is what remains to be done in this last undertaking 6. It is not my intention here to â—â—course the matter concerning the maâ—â— and qualities of the True Church This is already done to my hand by the Learned Cardinal Bellarmin and Câ—dinal Richelieu with exceeding great strength of wit and clearness of reasâ— in those great Works of theirs in which they have also apprepriated them to the Church of Rome Should I take 〈◊〉 road I know I should be stopped more than once by those Gentlemen who will not at all allow of what they 〈◊〉 of this kind in those Works although those Great men say nothing upon this subject as I must needs think but what they prove most evidently and convincingly But since it does not please these Gentlemen to think so and I for my part profess not to intermeddle in this small Treatise with things of that nature and to reliuquish some part of my right rather than come to Dispute it I am willing to take another more peaceable way and propose nothing as yet which themselves are not â—â—liged to grant me if they be not reâ—â—ved to condemn their own proceedings I have therefore only this little short Discourse to make by way of cerâ—in Corollaries which follow out of what seems already agreed upon First When we are of a Community or Church which is presupposed to be the True one we are bound to acknowledge that an Assembly of the Passors of that Church which is made by publick Authority according to Rule and Custome does represent the said Church Secondly That that Church of which the first Contestors were Members before one Party separated themselves upon their condemnation was the true Church because she was the onely Church before separation made It cannot then be questioned both Patties must of necessity be agreed upon it but that she being the onely Church owned by both Parties was also without all doubt at that time even in their own opinions the True Church and the Spouse of Christ Thirdly That it belongs to this Assembly representing this Church to determine all Differences and Contests which may arise in any matter of Religion whatsoever Fourthly That particular persons who argue pro or con concerning the Point in Contest of what quality soever they be and those who take part with one or other side for the upholding either are the Parties Contesting and as such and under that notion cannot represent the Church which is Judge in the case Fifthly That they as all others are bound to submit to the Decisions of the said Assemblies Sixthly That if they refuse obedience and separate themselves from her framing another independent Body and Community by themselves they are declared rebells and Schismaticks And finally That those who adhere unto them whether presently or a long time after are guilty of the same crime I think there is nothing more evident and certain than what I have now proposed Otherwise the Church which Jesus Christ who is the God of Order has established with so much Wisdom He who is Wisdom it self would prove a meer Babylon and a fearfull Confusion of all things where there never were any distinction to be made between good and bad true and false since it would be in the power of every one with the assistance of a Party to make himself at his pleasure Judge and Church and any thing for the making that pass for Truth which was rejected as a notorious falshood 7. In Civil
Communities there are alwayes Courts of Justice which have received full Authority to Judge of Causes and Actions between particular persons When there happens a Sure at Law between two be they of what quality and condition they will even members of the Court it self they are no other than Parties Contesting Plaintiff and Defendant They must also have their Solicitors their Attournies and their Counsil to Plead for them but it is the Judge's business to give Sentence And when Sentence is once given if he who was cast should slight the Decree of the Court and be so bold as to say that he owns it not as legal nor the Court as lawful Judges and that it is He and his Solicitors and Council and those who are his Abettors who constitute a true Court and Seat of Justice I think he would be taken for no better than a Rebel and as Out-law or one that were not in his right wits And those who an hundred years after should dare to say that he had reason to do as he did would be thought to have as little judgement and reason as he Now can it be imagined that God would permit such an irregularity such a fearful disorder in the Government of his Church He has been pleased to give Power and Authority to an Assembly of Pastors who are the Representative of his Church to end all Contests in matters of Faith in such manner as we have already seen It is one this or that may be held or denyed before Judgement given as any one with his Party may think fit But when the Decree is once passed and it comes to be defined by this Church or Representative of the Church what is to be believed concerning the Point controverted he who has lost the cause be he who he will having antecedently to such definition owned that Church to be the True one must not nor cannot now say that it is not the Assembly but that it is he himsef his followers and Disciples who do represent and in reality constitute the True Church He who uses this language and those who take part with him in and at what time soever it does happen can be held for no other than true Schismaticks 8. This is clearly to be seen in the Acts of the Apostles and in the Ecclesiastical History and Protestants themselves will without difficulty grant it as they have already acknowledged it and solemnly professed it in the Synod of Dort The Primitive Church was made up of Jews and Gentile who had received the Holy Gospel It happened as it is recounted in the 15. of the Acts that some of those who had been converted from Judaisme coming to Antioch taught this Doctrine That if those who were of Gentils become Christians were not Circumcised according to the Custome of Moses his Law they could not be saved There fell to be a great Contest and a great disturbance in the Church about the matter St. Paul and St. Barnaby strongly opposing that Opinion and others maintaining it with a great deal of earnestness For the composing the business it was thought fit to send these two Saints and some of those of the contrary perswasion to the Apostles and Priests at Hierusalem to propose unto them the difficulty They failed not in the performance of their charge S. Paul and S. Barnabas relating unto them the favours which it had pleased God to shew to the Gentils by help of their Ministery without the assistance of the Law of Moses and those others especially some of the Pharisees who had been Convertedo urging very hotly Surrexerunt quidam de heresi Pharisaeorum qui crediderunt dicentes quia oportet circuncidi eos c. that it was necessary to oblige them to be Circumcised and to observe the Law of Moses in its full 〈◊〉 Upon this the Apostles assembled a Council at which all those of chiefest note were summoned to be present for the serious examination of the business And having weighed the Reasons on both sides at a large Conference Convenerunt Apostoli Seniores c. Cum autem magna conquisitio fieret c. and St. Peter having first declared himself upon the Point and being seconded by St. Iames with the general consent of the Holy Assembly there passed a Decree which was received by the whole Church in which was defined and declared with the assistance of the Holy Ghost who inspired them for the understanding Scripture that Circumcision was not at all necessary for salvation Visum est Spiritui sancto nobis c. as it had formerly been during the Law of Moses which was now to give place to the Law of Jesus Christ The business being thus concluded this Doctrine became a Point of Faith and those of the Pharisees who remained still obstinate in their opinion and those others who took part with them still pressing for a conformity with the Jews were now indeed true Pharisees in Christianity that is to say people cut of from the True Church however they pretended that she was onely in them and their Party 9. The same may be said of other Councils which have been afterwards held according to the example of that one which is the Model of all the rest Before the Heresie of Arius there was no speech of Consubstantiation That wicked Priest having dared to teach that The Blessed Word though Son of God was not of the same substance with the Father but onely like unto him found many passionate followers of his doctrine even among the Bishops who grounded themselves upon some passages of Holy Writ About which there arose a most desperate Dispute in the Church which caused a general disturbance to the peace thereof For the setling whereof and reaniting mens Spirits in one and the same Doctrine the great Council of Nice was called which did define that The Word was Consubstantial with the Father which was also inserted in the Symbol or Creed When this was done notwithstanding that many Bishops even of those who had assisted at the Council remained still of the Opinion of Arius and had made a strong and numerous Party who stiled themselves the True Church and called Councils amongst themselves they are still held and Protestants generally do even at this day hold them for Hereticks and all those who after so many Ages have followed that Sect are treated with the same stile by them The same is to be said of the Macedonians of the Nestorians Syn. Const Syn. Ephes Sy. Chalced. VI. Synod of the Eutychians of the Monothelites and the like who stand condemned in other Councils For although after their condemnations they protested that they were the True Church slighting the Councils which had Condemned their Opinions yet have they alwayes been accounted Hereticks and are so at this time by Protestants themselves And now if after they had rejected and condemned the Articles of the Arminians in their Synod of Dort those condemned persons should
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
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
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