haply suppose you have stopped my mouth by telling me that you Guide is inerrable your Rule is as certain as the Word of God it self which and contains all Truth Who dares deny this Not I I do assure you But I must needs tell you what I have heard some very Learned and expert Physicians complain of which is That many times it happens that some good woman having by friendship or stealth gotten some Prescription of theirs which had been found very beneficial to some Patient or other applyes it so ill and so irregularly for want of knowledge of the nature of Distempers or of the Constitution of Bodies or of the Crisis of the Disease c. that in stead of a Cure by that excellent Remedy which with due application wrought strange effects in some it comes to be the ruine of many a poor Creature who under a skilful hand had been in little or no danger at all To be a little bold with you then I pray tell me have you confidence and presumption enough to think you have in a matter of greater moment the skill you pretend to VVere you sick of some dangerous disease notwithstanding that your Life were your own and that no body were to live by you or dye with you yet I dare boldly say you would be loath it would be against the practice custome and even obligation of the ablest Physicians in the world to rely upon your own judgement but would be glad even with some charge to have the advice of one or more who had made it their business to study nature and were approved of as men well versed in the Art of Physick VVere you to make a Purchase never so inconsiderable yet I presume though the Estate were to come and belong to none but your self and your heirs you would think it very necessary to employ some Learned man in the Law to draw the Conveyance and make your Title sure And herein I think consists the chief and sum of your skill to make a prudent choice of such persons in both Arts as you may safely rely upon and to follow their order and directions if you intend either to recover your Health or secure your Inheritance And can you think it a business of lesse importance in an affair of so great concern as is the election of your Faith and Religion to make a good and prudent choyce of those who are both by Industry and Divine Authority enabled to guide and direct you in the wayes of Truth I leave you to a more serious reflexion and more mature deliberation upon this great businesse as you shall find your self obliged by the force of such Reasons and Grounds as with an impartial perusal of this following Treatise will occur unto you and wish you heartily as I do mine own Soul true Faith perfect Health and Life in Christ Jesus everlasting IN the Translatours Preface pag. 1 line 8 read since it first appeared A Method for RE-UNITING OF PROTESTANTS AND CATHOLICKS CHAP. I. That in matters of Religion there is little gotten by Disputation and that for the avoiding this inconvenience there ought to be an Agreement concerning some Principles on both sides 1. IN Contests which do arise in matters of Religion between the Defenders of Truth and Falsity and are maintained either by word of mouth or writing it falls out much otherwise than it doth in those more bloody Wars which are managed by the Swords of State and State Prince and Prince For in these for the most part after a Battel or two the Victory is clear on one side or other and Peace is again established by the defeat of him who finds himself in a necessity of yielding to the fate of War and receiving the Law from the Conquering Party But in that other the obstinate Champion of Errour even after many foils and defeat does still scorn to yield the victory Nay I dare be bold to say he will not fail to become more violent and insolent than ever because he is resolved never to want the boldness to speak as high and as loud as Truth it self and to make himself beleeve he has right to challenge the victory on his side which perchance may appear at least doubtful to the greatest part of the hearers in the heat and noise of Disputation I speak not this as disowning that proceeding by way of disputation to have been of great advantage to the Church of God against Hereticks by a mature discussing those passages of Holy Writ which have made against them The ancient Fathers made happy use of it with such vigour and success as gained them those noble Victories of which they have left us glorious Trophies in those great Works of theirs Yet this I think we may be bold to affirm that this Method be it never so excellent in it self is not apt to produce those happy effects in all persons universally it being more proper for the Learned only And as it happens that the learning of the Adversaries of Truth is alwayes accompanied with blindness and obstinacy the proper effects of that Pride which gives it its pretended magnitude so comes it to pass that that light which arises from Dispute proves very uneffectual in order to a reducing of them and serves for the most part onely to make the breach wider and to maintain the unhappy war so as to render it more lasting and in a manner endless 2. Hence it was that Tertullian who in some of his greatest Works undertook some certain Hereticks with as much strength of Wit and Reason as is possible yet at another time and in another Work of his he charges the whole body of them together in another way which he esteemed more universally satisfactory and by which he thought he might with greater ease and with more quiet and less trouble reduce the most rebellious spirits that were According to this Method of his â—e will not that you enter into Dispute with them nor that you set upon them with Scripture l. de praesc c. 1â— For either they pervert it sayes he into some sense which may appear more favourable to them In ipso congressu firmos quidem fatigant insi mos capiunt medios cum scrupulo â—immittunt c. 15. or they add or take away at their pleasure Some passages they alledge in a quite contrary sense and you are obliged to a defence and yet they will not stick to affirm with as much confidence as you that they have the true meaning on their side From hence it is that you gain little upon them in these kinds of encounters wherein after you have tired-out the more learned they take too frequently with the weaker sort and alwayes leave in the minds of the vulgar something of doubt and uncertainty which causes in them much perplexity Nay it hath fallen our more than once that that very Person for whose satisfaction a Conference hath been held or a Treatise written
task to oppose we know not what till we come to the Tryal or defend our selves against I cannot tell whom Lutheran Calvinist Anabaptist Independent c. till they are pleased to declare themselves and appoint us our Theme But that for which I am to commend and recommend this ensuing Discourse is that I think it equally and strongly convincing against all For if it be once made out as this Treatise endeavours to evince even by the consent of the whole Reformed Church it self that there must intervene some Supreme Authority which may exact an acquiescencie and withall are obliged to submit unto without further dispute there will quickly be discovered a ready way to put things into a better posture and particulars will find whereon to settle as in one Center that unlimitted variety of opining I beseech those who have a real kindnesse for their own Souls and any respect for those who were accounted great Persons even in their own way to reflect particularly upon what is mentioned in the second Chapter of this little Work concerning the Opinions of the Divines of all the Reformed Churches of Europe in this Point and especially upon what was delivered at the famous Synod of Dort by the Embassadour and by the Commission of the Great and VVise King King James That there was but one onely means which the Church had ever made use of to wit a National Synod which was to be Judge in the case and to decide which of the two Opinions was more conformable to the Word of God c. And conformably to this you will find how that wise King when soon after his coming into England the Puritans Dr. Reynolds Mr. Knewstabs c. began to shew themselves at a Conference in the Kings own Presence and Mr. Knewstabs in particular moving * Bakers Chronicle of the affairs of the Church in the Reign of K. James p. 445. How far an Ordinance of the Church was to bind men without impeachment of their Christian Liberty Being much moved made this short reply and told him he would not argue that Point with him but answer therein as Kings are wont to speak in Parliament Le Roy S' avistra And therefore I charge you said he never speak more to that Point how far you are bound to Obey when the Church has once ordained it By which earnest and wise Answer of his certainly he could intend nothing lesse but that the Ordinances and Decrees of the Church are so far obligatory as never to be questioned but to be religiously respected and admitted with an Ipso dixit This certainly must also be the meaning and import of those words in the twentyeth of the 39. Articles The Church hath power to Decree Rites or Ceremonies and Authority in Controversies of Faith c. For Power and Authority and Submission and Obedience are certainly correlatives If there be Power and Authority to enact Submission and Obedience are essential to performance Now by the Church here and in the foregoing Reply of King James if any thing was intended reducible to action and practice I imagine nothing can be meant but the Representative of the Church Archbishops Bishops and the Chief of the Clergy lawfully convened c. VVhich Representative as is very remarkable both in Queen Elizabeth's dayes Anno 1562. and in King James's Anno 1604 with the consent and allowance of the said King and Queen under the great Seal thought themselves so unquestionably impowered and authorised for that great VVork of framing certain Articles in order to an Uniformity of Doctrine in Religion as no man by their special and strict Command could be admitted to any part of the Ministry without consenting and subscribing thereunto VVhich was yet more strongly enforced upon all in general by those Excommunications ipso facto denounced against all dissenters in the Constitutions and Canons Ecclesiastical made Anno 1604. Not to mention those others who have nothing but Antichrist the Tyrannical Antichrist in their mouths when a Pope or Council is but mentioned and yet think it not unreasonable upon the Authority of a Convocation of some few Elders c. to oblige to their Tenets and Practices under pain of a stool of Repentance c. I know there are some who hold all these proceedings and practises very harsh and unreasonable whose spirits will not easily yield but will make bold to argue the case with Kings or Councils Parliaments or Prelates or any thing which agrees not with their private and particular Principles And they will tell you very colourably as they imagine that as their Soul is their own and as they must stand or fall to themselves so are they to make choice of their own faith and Religion and not to pin it upon another mans sleeve I should somthing wonder to bear an Objection of this nature from any one who pretends to Learning But because I know there are some who make plausible flourishes upon it and think by this means to cast off all Authority and become their own free choosers and Masters without controle and consequently will slight the chief grounds of this Discourse fitted principally for persons of better Principles I must needs in a word shew them that if they design any thing of reason and not all wilfulness and presumption in their proceedings they must needs find another Point to steer their course by And yet Gentlemen thus far I will keep you company that your Soul is your own under the great Giver of it and that you must stand or fall to your selves But I fear you have never been at any of the Universities or not minded the businesse your Parents intended by the charge they were at if you think this good Logick Ergo you are to choose your own Faith in that sence which is and must be intended by you if you think to evade what will here come in against you For your meaning if at all to your purpose can be no other but that because your Soul is your own and you your self and no body else are to give an account of your stewardship and your improving of it therefore you are to make up a Faith which indeed is the Ground of all subsequent action according to your own fancy and understanding And yet I cannot believe but you will acknowledge that you are to take some Guide along with you that you are to follow some Rule in this business of so important a concern You will never own I am sure of it that it shall be meer fancy that you are resolveâ— to rely upon A Guide then you must have A Rule you must follow An you sure in a business of so great importance as is the salvation of your Soul that you have a faithful Guide a direct Rule Do you follow the one close dâ— you apply the other right Here theâ— you see unexpectedly perehance thaâ— your Guide your Rule your use or application of them may be questioned Bâ— you will
against the Custome and practice of the first Council of Nice of Constantinople of Ephesus of Calcedon where the Bishops who were from the first against the opinions of Arius Macedâ—nius Nestorius and Eutyches did not cease notwithstanding to be their lawful Judges in those sacred Assemblies which represented the Church unto which all Parties owed subjection That if that Protestation were admitted as reasonable it never was The Judgement of the Divines of Hesse nor ever could be possible to assemble a lawful Council for the deciding of Controversies and suppressing of Errors fince the most zealous Pastors and the ablest Divines were alwayes those who either by Word of Mouth or by Writing made chief opposition against such Opinions as they esteemed Heretical That if one upon such grounds must lose his right of assisting at Councils The Judgement of the Divines of Bremen all the Heresies imaginable might be eflablished without refrstance none opposing them for fear of bringing so great a prejudice upon themselves That it cannot be said upon that score that a man is judge in his own cause because in Contests of that nature when it is in question Which is Orthodox Doctrine it is not properly the Cause of every or any particular person but it is in reality the Cause of God and his Holy Church which is in agitation That for the deciding of this The Judgement of the Divines of the Palatinat when Disputes do arise we are not to apply our selves to the Jews and Gentiles who may seem nenters in the case as having no interest in either Opinion but that it ought to be referred to the Pastors and Brethren of the same Church being met together to decide it according the Word of God Optat. Milevit l. 5. advers Parmenian whatever Opinion they happened to be of during the time of the Contest And finally that Sentence being given by the Assembly submission is to be yielded and that if the Remonstrators do refuse to conforme adhering still to their Protestation they do thereby declare that they do renounce Communion with the Reformed Churches and that in that case it belongs to the Soveraign Power to determine what is to be done In these very words did the Divines of Geneva declare themselves Upon this the Deputies of the States General declared against the Protestanon of the Remonstrators that the National Synod was lawful and Soveraigâ— Judge in this Controversy as the same Synod had formerly declared in the 26. Autoritatem ejus non defugerent sed eandem pro legitimo causae judice agnoscerent Session In pursuance hereof they summoned them to renounce their Proteslation and to give in Writing what they had to say in defence of their five Articles which in conclusion they did After this all the Reasons of both sides being fully examined in several Sessions Sess 138.24 Apr. 1619. the Synod Condemned the five Propositions of the Arminians as full of Error and contrary to the Word of God and forbad them to be held or taught in any of the Reformed Churches as also to admit any person to the Minislery who had not subscribed the contrary Doctrine which was approved as onely True and Orthodox by the Decree of the Council 2. Jul. 1619 The States General hereupon sent Orders into all the Provinces forbidding any other Doctrine to be taught but what did punctually agree with the Judgement of the Synod concerning these five Articles with express Command to all Governours and Magistrates to see the said Decrees exactly observed Moreover Barnevelt who had been the Head and chief Protector of the Remonstrators and had endeavoured in their defence to hinder the convocating of the National Synod was seised upon 24. Aug. 1618. and taken Prisoner some three months before the beginning of thâ— said Synod 14 May 1619. and four dayes after thâ— concluding thereof with a Condemnâ—tion of the Arminians was Condemned to dy Merc. Franc. To. 5. pag. 43 and was beheaded Because as is specified in the first and second Article of the Sentence given againâ—â— him he had raised troubles in Religiâ— and contristated as much as in him lay the Church of God in maintaining aâ—â— causing by his Partisans to be maintarxed and instill'd into the minds of maâ—â— people that extravagant and pernicion Maxime That it belongs to every particular Province within their Precinctâ—â— to ordain of matters of Religion withâ—â— any obligation of giving notice thereof 〈◊〉 other Provinces And for having pretested without Commission in the name of thâ— Provinces of Holland Uâ—recht and Overisle that the Deputies of the other Province who did press for and forward the convocation of a National Synod would be thâ— cause and Authors of much danger 〈◊〉 mischief After this who can any longer question but the Protestant Churches 〈◊〉 England rance Germany Swisserland and the Low-Countries do hold as a Fundamental Maxime That in such Controversies as do arise concerning Doctrine in matters of Religion tho True Church of which the dissenting Parties are members has full and Soveraign Power to declare according to the Word of God what is of Faith and that there is an obligation of standing to her Decrees under pain of being Schismaticks We know very well also that in conformity with this priviledge and practise the like Synods have been held in France concerning some other Points wherein the Ministers were 〈◊〉 some variance and that it has been absolutely and authoritatively defined what was to be believed After which The Judge ment of the Divines ofâ— Geneva it has not been held lawful to contest or argue for the contrary without incurring the penalty of being cut off from the Body of the Church and this because the Gospel sayes That he who does not admit of the decisious of the Church is to be accounted as an Infidel and Publican 9. Ordo obfervatur qualem Deus sancivit sanctificavit exemplo Apostolorum omnium aetatum Ecclesiae confirmavit reduetivè ad dictum Christi dic Ecclesiae si Ecclesiam non audierit c. The Divines of Geneva thought good to make use of this passage in the Judgement they gave against the Protestation of the Arminians to proâ—â— that Verity in the Synod of Dort whiâ—â— also confirmed it Wherefore I do now before hand humbly befeech Monsieur Claude thâ—â— he go not about to tell me that according to their Doctrine even the Trâ— Church is not infallible and that shâ— may have het errors Whether Monsieur Claude whom I hold to be â— man of too much Wit and Reason 〈◊〉 be of that opinion does for his partiâ— cular Quare in sententià omninò debent stare judicio corporis repraesentati per Synodum loquentem mandato ore ex sensu totius corporis nec licet ipsis corpus in partes vncare vel sibi adversarium fingere vels sibi jus corporis arrogarâ—â— quod ipsis nullâ lege permiâ—titur really