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
if they do not pretend to the honour of a victory neither do they hold themselves obliged to yield it unto us And thus the war continues still since at the conclusion of all our Disputes they find themselves still in a condition to rally their forces to begin the battel again resolutely to deny what we maintain and to maintain what we deny 6. This is clearly to be seen in that famous Contest which has lately made so much noise in the world by occasion of a Book written concerning The perpetuity of the Faith of the Catholick Church in the matter of the Holy Eucharist The Author of the said Book and of in Defence has in three several Works proposed his reasons why it seemâ— impossible that that change of Beleeâ— in point of the most Blessed Sacrament should have happened as they are pleased to charge us chiefly because this could not have been done without some remarkable opposition which notwithstanding we find not at all to have been made in any Age of the Church until the appearing of the Sacramentaries On the contrary he makes it appear that in those very dayes in which this strange Innovation is pretended to have been brought into the world this Doctrine of ours was the common belief of the whole Church which had also received it from former Ages And this he shews by an exact inquiry into all the Authors of the Greek and Latine Church who lived from the seventh unto the tenth Age which is the time they allot for this their pretended alteration and by the general consent of all the Eastern Churches from that time unto this very day Mr. Claude who was the man ingaged himself from the beginning in this quarrel resolved in point of honour to maintain it to the very last And instead of yielding unto the Truth as it would have been honourable enough for him to have done and to have given that glory unto God which is his due chose rather to keep up that credit which he had gotten amongst his own party by publishing there other Treatises in which to give him his due he has done as much as Wit could do in pursuit of his Resolution to defend a very bad Cause for his own and his parties reputation For he pretends to prove by more Reasons than one which he advances with a great deal of freedome and fair shew such as is apt enough to surprise a man at first sight that that alteration or change was not at all impossible Nay he endeavours to lay down the very manner how this came to pass at such time as the Church was fallen off from that particular and distinct knowledge of the truth of this great Mystery into a more confused and general belief oâ— it which reflected not precisely upon either Real Presence or Absence it was easy to fall upon the belief oâ— such things as some did add by way of illustrating the matter and which they were apt to present and the World insensibly to receive under the specious pretence of rendring the Mystery more full of Majesty And being far from giving ground upon the last piece which was set out against him and upon which a finall Conclusion of the difference was to be hoped it is commonly reported that he is already prepared to enter again into the List with more earnestness and resolution theâ— ever to the end to maintain a Dispute in the which being resolved to come to no agreement with his Adversary he opposes him in every petty matter and circumstance For making use of all the Art and Subtilty humane Wit affords which is alwayes sufficiently furnished with some ground or other for contradiction and tracing him in all those by-wayes which the nature of disputation leads into he every where opposes him and by a necessary sequel obliges him to a Contest concerning the matters of fact which he alledges concerning the Authors he cites concerning their interests concerning their inclinations concerning their intrigues concerning the meaning of their expressions concerning the force of his and their reasons concerning the Critical and Historical part In a word he runs quite counter to him in every thing denying as Tertullian has it whatsoever his Adversary maintains and maintaining whatever he denies So true it is that it being once resolved never to yield in such kind of encounters there will never be wanting matter for Dispute even in such things which otherwise appear evident and uncontroulable 7. I make no doubt but the Author of that Learned Work of the Peertuity c. will be able to stand his ground and to gain yet more with the same advantage which so good a Cause has hitherto afforded him The honour which is gotten by the happy mannaging such Disputes is proper for those Great Wits and able Persons who take such pains chiefly for the satisfaction of those who have the same abilities For this cause as I dare not pretend to make one of that number having no other aim in this my undertaking but to serve those who hold not themselves obliged to give themselves the trouble of tedious searches into Greek and Latine Authors so do I willingly and entirely give up that Honour unto him and make choice rather of another Method inferiour indeed in outward shew but much more easy and at the least full as profitable if I obtain the end of my endeavours which is to reduce Protestants by a sweeter way and without contest For this end it will be necessary as we have already infinâ—ated that we make choice of some Rule which is out of Contest between us of some fixed settled Points of some certain Principles which are equally agreed upon by both Parties and from whence by necessary consequence clear and certain Conclusions are deduceable which may unite all understandings in the same Belief concerning this great Mystery To this end I am resolved to alledge nothing in this little Treatise but what Monsieur Claude himself is pleased to grant us and what our Adversaries themselves make use of for the establishing their Pretenses Although absolutely speaking as I touched before there is not any thing which is not subject to exceptions cavils and contentious wranglings even in things themselves most evident supposing a resolution obstinately to defend a Party engaged for and that it comes to be accounted a Point of Honour so to do I cannot for all that understand how that can again be questioned which has once been granted and of which they have at another time endeavoured to make their own advantage So that I cannot well fear lest the Principle which I shall advance should fall under that contest which I so industriously endeavour to eschew For in the establishing of it and in applying of it to our present subject my special care shall be to lay aside all those general Pleas which may be subject to Contest and to make use of none but such as Monsieur Claude himself and his Friends shall
think so I cannot tellâ— but in this I am very well satisfied thaâ— there are many Ministers who have heâ— it and who for all that I know 〈◊〉 at this very day as much in the 〈◊〉 mour to maintain it resolutely and poâ—tively as ever And for this very reason I do declare that as I am resolved to have no deâ—â—ings of this nature neither with his nor them so will I not run riot 〈◊〉 forsake the quiet path I am already 〈◊〉 to engage my self in the way of 〈◊〉 guing and Disputing which I purpoâ—â— to avoide * Liv. 1. c. 13. Cardinal Richelicu has 〈◊〉 ready treated that Controversy with all the vigour imaginable and has demonstrated by most convincing Reafons that the True Church of God being guided by the Spirit of God as we must suppose her to be Vel abjiecere debent omnem Protestationem ad versus Synodum subjicere sua dogmata illius judicio vel certè si manent in Protestatione immoti eo ipso se declarant Unioâ—i Ecclesiarum ReformataruÌ„ renuntiare quod si faciant dispiciat postea summa potestaâ— quid facto sit opus cannot be deceived But that I may not be obliged to fight though with so much advantage under the conduct of so great a Person I am resolved not to enter into the field Let that passe then for the present untouched whether the Church can or cannot be deceived this is not the business now in agitation It is sufficient for what I would be at that our Brethren the Protestants do avert as von have seen in the proceedings of the Council of Dort that those who are of this Church are obliged to hold that she is not deceived that what she defines is the pure Truth according to the true meaning of the Word of God and consequently that they must submit to all her Decisions in matters of Faith under pain of being excommunicated and declared Hereticks and Schismaticks notwithstanding they still Protest as the Arminians and all other Hereticks have ever done that they have the Word of God on their side For of this very poinâ— it was that the Reformed Church gave Judgement in the Synod of Dort In reality as we are agreed on aâ— sides that in all Contests we are 〈◊〉 stick to that which is conformable to thâ— Word of God and that we are to reject what is not so the question is finally reduced to this how that the Word of God is to be understood when it is alledged by both sides for the supporting their Opinions The Disciples of Arminius had their placeâ— of Holy Scripture in defence of theâ— five Articles The Gomarists maintained a Doctrine contrary to those Articles by other passages which they produced out of the same Holy Scripture They were at as great odds concerning the sence or meaning of those Places and Passages each Party challenging the true one on their side It being then avouched that it belongs unto the Synod to end the Debate it does also without all doubt belong to the same Synod to determine in what sence the words cited out of Holy Scripture are to be understood Now I would gladly desire these Gentlemen to tell me whether that Synod which represented as they believe the True Church was infallible oâ— no. If it was infallible then Infallibly the objection they make is of no force since they agree with us that the True Church cannot err But now if it was not infallible they must at least affirm that this did not hinder but they were obliged to submit to the Decisions made therein under the penalty of being Schismaticks the Divines Deputed from their several Churches having solemnly declared that they were to subscribe to the Decrees and reject as Erroneous what should be condemned But that which the Synod of Delpht does clearly and positively declare upon this occasion takes away all force from enervates and quite destroys this objection The Remonstrators at the first would not be brought to submit to the National Synod because said they amongst other reasons which they alledged for their refusal it may erre as all other even Oecumenical Councils may they being not infallible as the Apostles were Christus Dominus qui Apostolis promisit Spiritum Veritatis qui ipsos ducturus esset in omnem veritatatem Ecclesiae quoque suae pollicitus est se cum eâ usque ad finem saeculi mansurum Mart. 28.20 Et ubi duo vel tres c. Matt. 18.10 who were guided immediately by the Holy Ghost The Statesâ— Holland and Westfriesland advised aboâ—â— this with their Synod which was theâ— held at Delpht And it was answered thaâ— that reason did not hinder but that they were obliged to receive the decisions oâ— the Synod and to follow the Judgement thereof when a doctrine is condemned because as Christ our Lord did promise his Spirit unto the Apostles for the instructing them in all Truth he has also promised his Church to be with her to the end of the world and that when two or three of them should be assembled together in his Name he would be in the midst of them The same Synod adds that when * Quando piiac docti Pastores ex diversis Ecclesiis diversisque regionibus orâ—â— Christiani in timore Domini conveniunt ut ex Dei verbo justcent quid in Ecclesiâ Dei doceri aut non deceri conveniat â—â—nino credendum est Christum juxta promissionem suam ejusâ—adi conventui interfuturum at que â—undum sancto suo Spiritâ— illustraturum ac recturum ut nihil in eo quod ad veritatis aâ— regni ejus detrimentum verti possit decernatur Nullus ords nulla pax esse poterit in Eccliâ Dei si eâ—ilibet quidlibet docere permiâ—tatur nec ad rationem doctrinae sat reddendam nec se judicio alicujus Synodici conventus submittendum obligetur juxta praeceptum Apostoli 1 Cor. 14 2. 31. ut judicetur de his quae Prophetae loquuntur Prophetarum spiritus Prophetis subjecti sint Jud Syn Delph Sess 26. Syn. Derdr many pious and learned Pastours sent from several Churches of Christendome do meet together to determine according to the Word of God what is to be taught or rejected in his Church it is to be believed with all confidence that our Blessed Saviour according to his promise will be present at such an Assembly and will not fail to enlighten and guide them by his Holy Spirit that they may not determine any thing prejudicial to Truth After which towards the end follows that there would be no Order in the Church of God nor ever could be any hopes of Peace if every one were permitted to teach what he pleased and not bound to give any account of his Doctrine nor submit himself to the judgement of a Synod according to the Command of the Apostle who ordains that what is taught by Prophets should be judged of by the Spirit of
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
these dayes ought to stick to the decisions of their Church in matters contested between them and us because they own her for the True Church But I think it is not at all hard to discover a great difference For making up to the head or source of the decision we shall find those who first raised the doubt and brought these Points into debate were of the same Church which was accordingly the True because the onely Church and owned for such by both Parties before she declared her self upon the matter in dispute which without trouble we are agreed upon with Monsieur Claude The case is not here so Because we who are at Dispute with Protestants are not of the same Church with them and so are not within the limits of thy maxime which has with mutual corsent been established and received Again they having taken part with those who at that time revolted from the True Church because they would not obey her Decrees made by Canonical Judgement it is manifest that their Community is but a false and Schismatical Church according to the Principles received from them in the Synod of Dort 3. Secondly the Church before she gives Sentence upon any Point proposed examining it by Scripture and real Tradition and for the better understanding them searching into the Sentences of the Ancient Holy Fathers endeavouring thus to reascend unto the Apostles themselves we are from hence to conclude that she being inspir'd by the Holy Ghost who has promised to teach her all Truths as occasions require what she defines is alwayes conformable both to Scripture and Tradition Thus it is that we are to learn by her definitions what is the true meaning or sence of Scripture when there is place for doubting thereof Before the Council of Nice there were most desperate Disputes concerning certain passages of Scripture which the followers of Arius alledged for the upholding their upstart doctrine As for example about that in the fifth of St. Iohn where our Blessed Saviour says that his Father is greater than he Quia Pater major me est Joh. 5. from whence they inferred that he was not of the same Substance The others on the contrary maintained that this passage was to be understood of the Son of God considered according to Humane nature which places him infinitely below the Father and makes him submit even to the death of the Cross but not according to his Divine nature which renders him equal and makes them both to be of one and the same Substance These two sence were hotly maintained by the two Parries each of them challenging the true sence or meaning of Scripture on their side But when the Council having throughly examined this important question had defined the Consubstantiality of The Word making use of a terme which is not found in Holy Writ for the clearer expressing that Truth which she discovered there then was there no more time nor place to doubt what was the lawful sence thereof and there arose an obligation through this definition of believing that that was the true one which was given by the Divines vvho opposed the faction of the Arians The same is certainly to be said upon this occasion especially our present cause being upon much better termy and more strongly provided for by the evidence of the Texts alledged for it When at first the poposition vvas made concerning the Real Presence in the time of Pascasius as Mr. Claude pretends and presently opposition was made as he is pleased to say for at present we will assume nothing but of his free gift there happened a great Contest which grew yet much greater after some time concerning the true sence of those words This is my Body One side maintaining that they did express a Real Presence and the other pretending that they onely signified that that which our Blessed Saviour gave unto his Apostles represented his Body Both parties as we have often taken notice were of the same Church which they acknowledged and owned to be the True Church This Church having throughly examined the business in her General Councils defines a Real Presence and substantial change even to the making use of the word Transubstantiation which is not literally found in the Gospel for the expressing more clearly that verity which she discovered therein and for the efficacious obstructing any other sence which might be given to those words This is my Body From that time forward it was no longer lawful to doubt of the sence of them And by this definition men stood obliged to believe that they were to be understood plainly and literally not metaphorically When there is really place of doubt it is not for particular persons who are at strife to determine the sence of the Text in Dispute but this belongs properly to the Church which is Judge in the case For else there could never be any end of Disputes and God should not have furnished us with any certain means for the finding out Truth when doubts do arise concerning Holy Scripture nor consequently for the clearing those debates which may arise in matters of Religion Which certainly would be the same as to say that he had not provided for the Government quiet and peace of his Church Non quia Canon solus non sibi ad universa sufficiat sed quia verba divina pro suo quique arbitratu interpretantes varias opiniones errorèsque concipiant Atque ideo necesse fit ut ad unam Ecclesiastici sensus regulam scriptueae caelestis intelligentiae dirigatur Common 2. c. antep Cap. Penul It is not as Vincentius Lirientius sayes that the Word of God does not contain all the Verities which we believe but because many presuming to interpret the Holy Text according to their fancy mishape their errors accordingly Thus it becomes necessary upon such occurences to regulate the sence we are to give to Holy Scripture by that meaning which the holy Church gives it And from hence it was that he took occasion some three years after the Council of Ephesus to enveigh so sharply against that desperate presumption of wicked Nestorius who had the impudence to maintain that he alone had the gift of Understanding those Texts of Scripture which he alledged for the authorising his impious blasphemies and that the whole Church represented in that Council had erred grosly for want of understanding them Thus when Disputes arise we ought not to judge of the Doctrine of the Church by that sence which our selves give of Holy Scripture but we must iudge of the true sence of Holy Scripture by the Doctrine of the Church The same in proportion is to be said of the passages of Holy Fathers For it being the custome and order of the Church to advise with them concerning the Judgement she is to give regularly speaking we ought to understand them according to her Doctrine whenever these arises a controversy concerning the meaning of their words which do not alwayes
prove so very intelligible even to the Learneder sort of men There is notwithstanding this difference that as no one of those Fathers in particular is the Rule of her belief so does she not so abselutely determin by her Decrees what is the meaning of such or such a passage of theirs leaving it many times to our discussion as she does that of holy Scripture which she permits not to be call'd in question 4. And from hence we draw a third Conclusion that when in any Province or Kingdome a difficulty does arise in matter of Religion it is very uneffectual and preposto us to undertake to compose it by way of Disputation or Conference Experience has often shewed that such proceedings serve onely to increase the Division and render it endless provoking high spirits and putting them upon a pike of Honour which permits them not to be much moved with any reasons of an Adversary We must come quickly to that fixed and setled Point I mean the Soveraign undeclinable Judgement of the Church in which there are two several times or seasons which are of necessity to be distinguished that which goes before and that which followes after In the first of these writing on both sides so it be without bitterness with a good intent and design to make Truth appear is very lawful And then the Reasons alledged in such Writings the Fathers who happen to be cited pro and con do make as it were Plaintiff and Defendant Counsil and Plea in the Court They are the Bills and Answers The Replyes and Reparties are the difficulties proposed on both sides But what the Church definitively pronounces having taken cognisance of and examined things according to the Rules and proceedings of the Court this becomes a Decree this is Truth this is the fixed Point we must stick to and rely upon whether the Fathers cited did distinctly believe it or no. In the second of these times or seasons in case those whose doctrine stands condemned will not acquiesce and submit to Judgement Princes and Magistrates who are as Protectors of the Canons and Definitions of the Church have a duty incumbent upon them to procure and exact that obedience which is due and to endeavour the quieting and reducing such turbulent spirits by such means as they shall judge most efficacious And in the mean time it shall be lawful for the Learned to Write more vigourously against them and to bring Scripture and Fathers as has been practised by many knowing Controvertists not by way of discussing a matter which is yet within the bounds of incertitude but to make the weakness of Falsity appear and to shew the force of Truth and the conformity of the Judgement of the Church with the Doctrine of Antiquity For all other Persons it is much more to their purpose not to meddle with not hearken to any thing of this kind but to satisfie themselves saying This the Church has desined this I ascept this I will stick close unto In my opinion this is all which ought to be proposed to the Faithful without making them Judges of Controversies is Faith and without giving them occasion to enter into Dispute concerning this place of Scripture and that of Holy Fathers which for the most part are things beyond their reach and capacity Si quid tibi videtur vel ambiguitate pendere vel obscuritate obumbrari Tertull. de praesc c. 14. Curiosity does frequently come in for a part and that serves only to beget troubles and perplexities when they are not able to penetrate to the secret meaning or boâ—tom oâ— such passages or to raise a pâ—esumption in them when they imagin they comprehend the matter and so come to fancy themselves no mean persons searching curiously into every thing with a great deal of hazard and danger to light at length upon something that may give them a check and make them begin to waver for want of understanding Ignorare melius est ne quod non debeas noris Ibid. together with an excess of rashness and boldness It is much better sayes Tertullian to be ignorant in that kind lest by some gross mistake or ill-understanding you come at length unfortunately to know what you had better been ignorant of Fides tua inquit te salvum fecit non exercitatio Scripturarum Fides in regulâ posita est exercitatio autem in curiositate consistit habens gloriam solam de peritiae studio Cedat curiositas Fidei cedat gloria saluti 'T is Faith a Christian is to be saved by not by discussing Texts of Scripture and passages of Holy Fathers For the having faith it suffices to stick to The Rule learning the true sence of Scripture from the Doctrine of the Church But the Spirit of arguing and disculling which I here point at comes very ordinarily from an excesse of curiosity and is onely subservient to vanity for the gaining a little glory by making a vain ostentation of the knowledge one has got by his own industry and study 'T is but reason that Curiosity should give place to Faith and and vain-glory to serious thoughts and care of our Salvation To this end it is necessary we stick close to that Rule to that setled Principle which is the true Science of a Christian I mean we ought to learn of the Church what the Word of God teaches us and what is the meaning thereof Non obstrepant adversus regulam nihil ultra scire omnia scire est Let no mâ—â— oppose this rare Maxime To know nothing more then this is in reality to know all things 5. From what has been now said we may yet draw a fourth Sequel That this general Rule and universal Prindple received and allowed of by all 〈◊〉 such manner as it has been propounded may and ought to be applyed to every particular Point controverted that we may come to have a ready and certain solution thereof For those who first opposed the Doctrine we now make profession of in any Article debated either were at that time of the fame Church with those whom they opposed which Church they owned for the True Church there being as yet no separation made or they were already dismissed from her If they were of the same it is but seeing what that Church by her Representative has declated concerning the matter in debate For we are agred that they were obliged to submit to her Judgement so far as that in case of contempt it could not be lawful to take part with them without falling after their example into open and direct Schism But if they were already divorced from her upon any other ground or for any other precedent cause it is evident from the same reason that they were upon the whole matter already true Schismaticks because either they themselves or their Predecessors having formerly been of that Church they ought not after legal Sentence given to have made a Separation and consequently that it is not lawful
which you give for the holding or renouncing an Article be the true one The first of these you can no more know or be secur'd of then we Aug. cont Ep. Man qu. voc fund unless by means of the Church to whom it is derived by certain Tradition Learn the second then by the same way since there is no other by which you can come to any light thereof This is what Vincentius Lirinensir shews in that excellent Work of his All is not done when we have got the Rule it must also be rightly applyed and according to art For when in the heat of those earnest and tedious contests which do arise about some subject or other every one will confidently affirm that he applies it right and that it is in his sence that Scripture is to be understood who can end the quarrel or who has so much power and authority with the parties as that his Opinion or judgement shall be regarded and bear the sway with them Is it not absolutely necessary that it be some Judge who has received both authority and light from God himself for the performing this office And who can be that Judge but the True Church in which the Parties were before separation and her lawful Representative a Canonical Assembly which alone has full power and Soveraign Authority to say â—uridically It seemed good to the Holy Ghost and us Visum est Spiritui sancto nobis Act. 15. Whatever else you can alledge may as well be alledged by another who may make his advantage of it in as good measure and proportion as your self can possibly do The gift of Understanding the interiour Unction the revelation of the Father the private Spirit and a hundred other pretty inventions which have been and are at this day made use of contain nothing of regular general or certain in them or which an adversary may not affirm he has as much right to challenge as you Who then is able to free us from uncertainties in such encounters as these who can restore us a calm after such a Tempest who will bring back day to us after so dark a night who will bless us with peace after war who can bring such spirits together again into the same Sheep-fold under one and the same Shepherd Can this be done but by the Church of Jesus Christ That Church which is The pillar and ground of 1 Tim. 3.1 Truth That House of God which is built upon a living Rock Mat. 16.18 and when all the powers of Hell shall never shake which most certainly they had done before this had she once erred in defining matters of Faith Finally that Spouse of Jesus Christ which he has endowed and quickened with his own Spirit for the instruction and education of the Children of his Family 7. I know you will approve of this Nay I know it is to her you pretend to resort and make your addresses in your Assemblies or Synods for the cleering your doubts and determining matters of difficulty and differences which often arise among you I ask but this one thing at your hands Do but proceed faithfully and sincerely therein Omnes nos necesse est apud Christi tribunal adstare redentes rationem imprimis ipfius Fidei Tertull. de praescr c. 44. And to this end I beg of you in the Name of that Great God whom we adore and who is to be our Judge demanding of us principally an account of our Faith that returning back to the source of our divisions you will be pleased to reflect that those who first questioned and disputed the Points which made the breach were even in their own judgements of the same Church which before the breach was the only and by necessary consequence the True Church That consequently that Church during the contest had full power to judge according to Rule and Order and to define what was to be believed and that the Parties were bound to submit to her Decrees That those who stood condemned by her Canons having separated themselves from her became Schismaticks as well as Hereticks Because not adhering to the Doctrine of the True Church of which they were members before their condemnation they made a Party against her and withdrew themselves into a society apart which was cut off from Communion with her And that finally all those who follow or take part with them though a thousand years after are no other then disciples and followers of Schismaticks and Hereticks This is the Totall of what in this linde Treatise principally in the matter of the Blessed Sacrament I have endeavoured to evince without conâ—â—ing or Disputing the matter out of such Principles or the necessary consequences drawn from them as we have been perfectly agreed upon 8. Now I beseech you Gentlemen give me leave to tell you with as real a desire of your eternal Salvation as the Prophet Nathan had for that of David when he spoke those moving words to him which pearc'd his heart Tu es ille vir Alas Gentlemen it is you who unfortunately are engaged in the party of those first rebells who forsook the Church to revenge themselves of those Decrees which condemned their Opinions As the Laws both Humane and Divine right reason natural understanding and the order and method which your selves do observe oblige you to acknowledge that they were bound to submit to the Judgement of that Church which themselves owned to be the True one and that they could not separate from her but by evident Schisme so is it certain that you after so many ages which have passed since their Condemnation cannot joyn with them following their Doctrine and proceedings without bearing a part with them in their crime and becoming guilty of their defection Rather quit their company wihose origin your selves condemn Return into the bosom of that Church from which you find the first Authors of that Sect could not in Conscience and natural equity withdraw themselves as they did upon that score onely that the Decree was not in favour of their cause Do not any longer trouble your selves as they do with Disputing pleading and excepting after Sentence is once pass'd Allow me to speak unto you in the language of that worthy Martyr of Christ and great Bishop of Lyons St. Irenaeus Why do you Non opâ—rteâ— adhuc quaerere apud alios veritatem quam facile est aâ— Ecclesiâ sumere cum Apostoli quasi in depositorium dives plenissimè in eam contulerint omnia quae sunt veritatis ut omniâ— quicunque velit sumat ex eâ potum vitae Haec est enim vitae introïtus omnes autem reliqui fures sunt latrones propter quod oportet devitâ—â— quidem ilios quae autâ—m sunt Ecclesiae tum summa diligentia deligere apprehendere vertatis tâ—â—â—tionem â—ren lib. 3. adv haer c. 4 Câ—ucirc mâ—â—sta quaeâ—in flu 〈◊〉 varâ—â—â— haberet iâ—ter se collega um salâ—â unâ—ta 〈…〉 hoc