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
please to furnish me with and grant me of their own accords 8. And to oblige my self to perform it with as much clarity and brevity withal as may possibly be I will conclude the matter in these three Chapters following In the first I will propose the Maxime or Principle which I intend to make use of and I will establish it by the Doctrine and proceedings of Prorestants themselves In the second I will apply it according to their own Rules unto the Subject of the Holy Eucharist And in the last I will draw those Consequences which their own agreed-upon Principles do afford me This seems to me the way to force our Adversaries but sweetly to return of themselves to that True Faith from which a miserable Schisme has unfortunately separated them by the revolt of their Fore-fathers I am not able to say what success I am like to have in so noble an enterprise My endeavours nevertheless shall not be wanting to effect it upon those terms which I have prefixed unto my self At least I intend to secure this advantage that having no litigious quarrel with these Gentlemen if I prove not so fortunate as to perswade them into and reduce them to the obedience of the Holy Church I will not at least interrupt that civil peace and sociable tranquillity we all enjoy under the Authority of the Lawes of our Gracious King by words and expressions which are apt sometimes to sound too loud and bite too sharply I will not I say have my part in those too bitter and violent expressions which the earnestness of Disputation is naturally apt to lead a man â—â—to unless more than ordinary care be used for the checking them Finally I will avoid the bitterness of those obstinate Contests which are too frequently accompanied with that sharpness and animosity which is not at all beseeming the civil breeding of this Age nor this happy time of Peace when all our worâ—â— ought to carry a certain sweetness with them which may inspire and maintain Union and Charity CHAP. II. The settling of this general Maxime That that Church in which are found the two Parties concern'd has ever had the Power to determine all differences and to declare that as matter of Faith which before there was no obligation to believe And that we are bound to acquiesce unto her decisions under the penalty of being Schismaticks 1. THere is not any one to be sound among those who bear the name of Christians who does not acknowledge that there is in the World a True Church which our Lord Jesus has purchased with the price of his own most pretious Blood All those who have separated themselves from us into so many several Sects declaring that their Congregation is the Company of the Faithful and the Church of God agree at least in this that they hold for certain that there is a True Church of Jesus Christ wheresoever it is to be found It is moreover evident that those who first entred into Dispute concerning matters of Faith were all of the same Church which Church before it did declare for either side of the Dissenters and before one Party made a separation was the onely then in being and consequently the True Church Now of this Church it is I intend to speak and I averr that all generally do agree that She is endowed with Soveraign Authority to define and propose that as matter of Faith which antecedently to her definition no body perchance was obliged to accept under that notion 2. For proof of this Verity which is not well to be denied when understood this reflexion is to be made out of St. Paul to the Romans Chap. 10 That to be bound to believe a thing as a Point of Faith it is not sufficient that it be contained in the Word of God which is the onely motive of divine Faith but it is also necessary that we know it and that we know it as revealed by God For to know it we must hear of it and for this purpose regularly speaking it is necessary that it be proposed by full Authority as the formal words of the blessed Apostle do clearly import How shall they believe him whom they have not heard Quomodo credent in quem non audierunt Quomodo autem audient sine praedicante Quomodo autem praedicabunt nisi mittantur Rom. 10. v. 14 15. Ergo fides ex auditu auditus autem per verbum Christi v. 17. and how shall they hear without a Preacher but how shall they Preach unless they be sent There is then no obligation to believe without a previous instruction concerning an Aâ—â—icle of Faith and this cannot be without the Ministry of those who are appointed by the Church to propose her Doctrine which Doctrine is grounded upon the Word of God In regard of this the Apostle concludes in this manner Faith then is by hearing and hearing is by the Word of Christ Thus for there is no difference betwixt us and Protestants They do own that for this end it is necessary there should be in the Church Ministers of the Word of God for the proposing by her Authority that which is contained in the Divine Word They profess that in order to an obligation of believing any particular point it is necessary that it be distinctly known and that it be proposed by some legal Authority to be believed 3. This notwithstanding there are many things which we are now obliged to believe which were not distinctly known at some other time nor proposed unto the Faithful as Points belonging to Faith and necessarily to be believed by them It is a verity which no Protestant I think will make difficulty in For I will now grant them that all that we are to believe is contained in the Word of God which we have received in the Holy Scriptures and which the blessed Apostles have delivered unto us having first received it of their Divine Master Christ Jesus But I hope also they will not stick to acknowledge that all that is comprehended in Holy Writ whether in the sence of the Letter or in the Consequences which are included in those Divine Principles has not alwayes been clearly and distinctly known by all persons and at all times It is an admirable sure of Tapistry wrought by the hand of God himself and framed with a most rare variety of gracefull figures both for ornament and instruction of his Church but it was not from the beginning exposed all at once to view These rare lineaments did not appear but by degrees as it happened that the pieces were unfolded one after another upon occasions It is a most fertile soil which bears a marvellous variety of sweet flowers of excellent fruit and all sorts of choice grain in its bowells as it were inclosed or shut up in the seeds which are as so many Treasures with which she is inriched but you must expect till the Sun disclose and discover them making them spring and bud
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
our stage But I hope they may be perswaded that it is not the first time a French man has spoke good fence though in bad English As we willingly receive Marchandize which is for our turn from any place so need we not be ashamed to admit of Reason from any part The Reformed Churches of France which ours here have upon occasion acknowledged a very tender respect and kindness for do own Monsieur Claudâ— to be their great and Learned Champion and it must be granted I think by all that Monsieur Arnaud has in this late famous Contest behaved himself as a valiant and skilful Souldier of the Catholick Church The subject of Dispute between them is of common concern And perchance the setling of that one Point upon such grounds as my Authour in a moderate peaceable way endeavours to lay down may prove final to all other debates whatsoever I foresee that his Instance for agreement upon Principles taken in part from the Council of Dort will not be allowed by all as sterling 'T is possible there may be some left who retain a greater kindness for both the Person and Principles of Arminius than for Gomarus and his Predestiparians 'T is pitty Countries and Climates should have an influence upon Reason and Principles of Religion as they have upon Complexions and Constitutions Now certain it is that generally among the Reformed of France for whom this Authour chiefly designed his Work the Council of Dort and the Transactions and Decrees thereof as you may plainy discover by the annexed Extract of the Synod of Alez and others have been and to this hour are in great esteem And it may be supposed both by the unanimous Votes of the select Divines of all the Reformed Churches then in being and by the solid and impregnable grounds of their proceedings that there is a great deal of reason for their so doing such as setting aside passion and preingagement cannot be parllel'd by any of the diffenters But as I must confesse my self a friend of my Authors Method particularly in assuming nothing but what his Adversary seems to grant so will I not make it my business to apologia for that Council which to some may seem to lye open to exceptions It shall be sufficient for me to give a hint at what has past within our own Dominions much of the same nature and to give occasion to those who make any question of it to search into the several Parliamentary and Synodical proceedings of our own Reformed Church in late dayes that is in Queen Elizabeth's King James's and King Charles his time when the 39. Articles and some other Points belonging to Religion have been advanced with as great a claim of Legislative Power and Definitive Authority as any Council either of the Catholick or Reformed Church ever challenged to themselves See if you please the very Title of the 39. Articles That these Articles were drawn up for the avoiding diversities of Opinions and for the establishing consent touching true Religion requiring all the Subjects of this Church to continue in uniform profession thereof and prohibiting the least difference from the said Articles And again â—an 5. in 1603. Whosoever shall hereafter affirm that any of the 39. Articles agreed upon by the whole Clergy in the Convâ—cation held 1562. for the avoiding diversity of Opinions and for the establishing of consent touching true Religion are in any part erroneons or such as he may not with a good Conscience subscribe unto let him be Excommunicated ipso facto and not restored but after his repentance and publick revocation of such his wicked error And now I am apt to believe that those Learned men who could not chuse but understand very well of what weight an Excommunication is were in very good earnest and that the transgression which they by the threat of so severe a penalty endeavoured to prevent was esteemed by them no mean enormity The same seems to be the sense of the whole Parliament 13 Eliz. 12. That every one thath an Ecclesiastical living declare his assent and subscribe to the 39. Articles of Religion c. And that no person be admitted to any Benefice with Cure except he shall first have subscribed the same Articles with declaration of his unfeigned assent to the same And now though this Injunction seems immediately to reach the Clergy onely yet it being particularly contrived for those who are to be admitted to Benefices with Cure that is to the charge of Instructing others the Parliament does in this sufficiently declare what Principles they are obliged to be of and consequently what Doctrine they are bound to teach and what others ought to learn The Statute of 1 Eliz. 1. is yet more comprehensive as intended for the regulating all in general By this Statute it is Enacted that no manner of Order Act or Determination for any matter of Religion or cause Ecclesiastical had or made by the Authority of this present Parliament shall be accepted deemed interpreted or adjudged at any time hereafter to be any Hersie Schisme or Schismatical Opinion any Order Decree Sentence Constitution or Law whatsoever the same be to the contrary notwithstanding And then limiting the power of Ordinaries in things of this nature tells us That they shall not in any wise have Authority or Power to Order Determine or adjudge any matter or cause to be Heresie but onely such as heretofore have been determined ordered or adjudged to be Heresie by the Authority of the Canonical Scriptures or by the first four General Councils or any of them or by any other General Council wherein the same was declared Heresie by the express and plain words of the said Canonical Scriptures or such as hereafter shall be Ordered Iudged or determined to be Heresie by the Highâ— Court of Parliament of this Realm with the assent of the Clergy in their Convocation It is to be presumed that this High Court of Parliament was very well informed that there had been more Heresies than one in times past and that they thought it very necessary to appoint some effectual means for the suppressing others which might arise Those means thus deliberately appointed by the Legislative Power of the Nation are deservedly to be reflected unon First The Canonical Scriptureâ— And here by the way let me intreat you to call to mind the Discourse concerning this Point which I suppose you have already perused in the second Chapter Sect. 11. c. of this small Treatise then which I must needs think nothing can be more rational in order to the convincing a necessity of a further Determinative Power either for the clearing the Scriptures themselves to be truly Canonical or for making out the true fence and meaning of them so as to render them truly and effectually useful Secondly as to the respect and Authority allowed here by Act of Parliament to the four first General Councils it were to be wished that some good solid Reason might be