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
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
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
Protestants themselves in the self-same terms do own and professe For they will not have the Sacrament to be a meer figure or empty sign without efficacy but they do maint aâ— that it does communicate unto us in a most reall and most effectual man men the Body of Jesus Christ to be the food of our Souls pag. 232. And Monsieur Claude acknowledges that before this pretended novelty of Local presence and Transubstantion was introduced by way of illustrating or explaining the matter Every one believed that Iesus Christ is present in the Sacrament that his Body and Blood are there truly received by the Faithful and that the Sacrament is a Sign and a memorial of the death of Iesus Christ Behold here I think the same words I my self made use of We also all say the very fame in the self-same terms For we believe that this Sacrament is a Sign and a Memorial of the Death of Jesus Christ that he is there present and that his Body and Blood are there truely received by the Faithful and we maintain that this has alwayes been held in the Church We are hitherto agreed Nothing of all this is questioned or disputed between Monsieur Arnaud and Monsieur Claude What then These two things which follow 2. The first is pag. 295. that Monsieur Claude will have it that in those Primitive times which he calls the good dayes of the Church Pastors being careful to express themselves clearly unto the People and to prevent ertors in their understandings Christians were perfectly instructed how the Body and Blood of our blessed Saviour are present in the Sacrament not locally and substantially but mystically and that they are received by us not with the mouth of flesh but by the operation of faith so that in those times they had a clear and distinct knowledge of the Real Absence Monsieur Arnaud on the contrary maintain'd stifly in his chiee Tracts and gives us hopes to make is appear in a fourth by an inquiry into the Fathers of the six first Ages that they had a knowledge and a clear distinct belief of the Real Presence The second is pag 162.240 and 290. that Monsient Claâ—ds will have it that there was a certain time when by the negligence and ignotance of Pastors Christians had only a confused knowledge of this Mystery without positively believing or rejecting a Real Presence or Real Absence and that because they did not so much as enter into any apprehension of either And now again Monsieur Arnaud evers and positively proves in the whole sixth Book of his last Work that that time never was and that there alwayes ought to have been in the Church a dislinct belief either of Real Presence or Absence I have already told you that I pretended and intended throughout all this my little Treatise to hold off from all Disputes and that my meaning was only to step quietly aside that I might not be stopt upon the way by meeting some body who might be resolv'd to Dispute the passage with me This being so it is decreed that I will not thrust my self into the quarrel but will be contented with what I think cannot in reason be refused me 3. As to the first then of those two Points in contest I say That it is the Subject of those great Works which will give immortal fame to Bellarmin Petron and so many others who have accompanyed them in that glorious design of setting forth the Antiquity of our Belief by the testimony of the first Fathers of the Church It must be granted that the success has been happy to admiration and I do here protest for mine own particular that having seen their Discourses and Learnâ—â— observations upon so many rare passage as they produce I am fully satisâ—â— that the Antient Fathers were of the same positive Belief we now are of concerning the Real Presence and of that which some ages past has been call'd by the name of Transubstanâ—â—tion and that they could hardly have expressed themselves more clearly and more pithily for that verity than they have done It is to be hoped also that Mr. Arnaud who I presume has bestowed much of his time in that his lare retirement upon a distinct and â—â—rious perusal of the Holy Fathers and is now preparing an entire Volume upon this Subject will afford us something more effectual and more express if it be possible by making some new discoâ—eries in that rich Countrey and iâ— those happy times which have afterdy been so often viewed and traversed This notwithstanding we must grâ—â—t that though so much has been said and written to prove this matter of 〈◊〉 et our Adversaries are not satisfied or at least make as if they were not It is to be owned that they still maintan the Dispute concerning those Passages that they explicate them at least colourably to reduce them to their own sence that they alledge other places against us which as they imagin have a first sight something of intricacy in them and serve to dazle our eyes and â—ye us some trouble These they force us to qualify with some moderation to explicate and distinguish so to reduce them to their true sence and natural meaning We cannot deny but they have composed and are still composing great Volumes for drawing unto their Party and the apposing against us those very Fathers whom we alledge against them and that what we say of their Objections and Authors they pretend at least a right to say against ours For my part I am resolved to bring no action in the case But I must desire them notwithstanding to deal like honest men and such as would not forfeit common sense for that ingenuity and fair dealing which becomes persons of Honour even in treating with an enemy and to tell me candidly whether it be not true that what I have just now alledged for them against our selves may with as little difficulty and as much equity be said for us against themselves I am very confident they shall need but interchange persons to make the same Discourse in the self same terms on out behalf In a word let them reflect that we do answer the places by them alledged and that they find themselves often enough in some trouble and perplexity to give a satisfactory answer to ours Let it then be left uncertain for the present to which side the Fathers of the Primitive times do incline I am contented at present to endure patiently that you be not of my opinion concerning the sence and meaning which I really think ought to be given to the words of these Holy Fathers But I beseech you Gentlemen be not then displeased if I be not of you minds in the application and explication you make of those places which seem so evidently to favour us Let the business remain uncertain in expectation of some greater evidence and let 〈◊〉 also say of them since you will needs have it so what one of the
have made a wilful separation from them and declared themselves new Protestants by a new Protestation that according to and in conformity with Holy Scripture which they onely relyed upon their Doctrine was purely Orthodox and that they were the true Church it is certain they would have either heartily contemned their rashness or commiserated their extreme folly And if they had continued refractory and obstinate in their resolution they would have cut them off as corrupt members from the Body of their pretended Reformed Church And this is not to be wondered at because in this they are agreed as well as we That an Assembly of Pastors convocated by Authority represents that Church of which those persons who were at Debate are members and is acknowledged by them to be the True Church because the only Church before Separation and that it belongs to her to end all Differences it not being in the power of the contestors to refuse submission to her Decrees or to fall off from her calling themselves the true Church at a less rate then being esteemed Schismaticks and people that proceed very irrationally This being so solidly grounded and setled by mutual consent it seems to me we are now in a very ready way to end all our quarrells and reunite our understandings by an application of this undubitable maxime unto the matter in hand according to the Principles of Monsieur Claude himself For he will needs have it as we have already taken notice and in this very knack it is that consists the great Secret of the change he so strongly fancies that there was a time when the True Church had but a confused knowledge of this Mysterie without so much as dreaming of a Real Presence or Real Absence Those who first took upon them as he sayes to maintain a Real Presence were of that Church and those who opposed it were also of the same Church because before Sentence given in the case the Church which was fallen into that confused knowledg had not yet resolved which distinctly and positively Presence or Absence was of obligation to be believed and consequently of what belief soever any one for his particular was there was no separation from her made or intended Afterwards Debates and Disputes increased confiderably and broke out at length into very great heats and violence which forced the said Church to call an Assembly of her Pastors who were her Representatives for the clearing and deciding a Point of so great importance Behold us now in the very same conjuncture of things and upon the self-same terms with the Synod of Dort And it is very certain that that Church in which the followers of Pascasius were and those who according to Monsieur Claude opposed his Doctrine held no Council in the ninth or tenth Age wherein this difference was decided in favour of a Real Absence There is not any one of our adversaries who so much as pretends to this advantage against us I am also satisfied that there was none during that time which did conclude the business by setling the Doctrine of Real Presence We can onely infer from hence that the Church having not as yet declared for either side was in the same state and condition she then was in when both Parties acknowledged her for the True Church And even this gives us sufficiently to understand that those disputes if there were any concerning the Doctrine of Pascasius were not then come to any great height or heat since the Church in which the Parties were did not as yet take any notice of them And certainly it is no easie matter to make it out that there was any considerable Contest concerning this subject during the time of the tenth Age. But when in the eleventh Age those who appeared in opposition to this Doctrine made so much stir and noise as to oblige the Church to prevent the mischief by a seasonable and solemn Judgement then was it that this same Church which before she declared her self was owned for and in reality was lawful Judge in the case did not omit to call a Canonical Council for deciding the matter And which is very remarkable never did hold a more solemn one nor ever did she expresse her self more clearly and more effectually concerning any subject For when Berringarius Arch-Deacon of Angiers who had also wrought upon and gained Bruno Bishop of the same Church unto his Party began to take up and engage for the Doctrine of Iohn Scotus or Bertram which at the first had made no great noise and to maintain it with a great deal of vapouring and busle against the Real Presence two Councils were held in one year Anno 1050. the one at Rome and the other at Vercelles where the Opinion of Berengarius was declared heretical as being contrary to the Word of God and the Book of Iohn Scotus from whence he had taken it raising it a strain higher against the Real Presence was also condemned About some five years after another Council was held at Tours where berengarius himself appeared to give an account of his Doctrine which was examined in his presence and condemned by a Decree made against it to which he subscribed with his own hand abjuring his Error and promising under oath never to defend it more But he breaking his oath and falling again to broach his old Principles another Council of an hundred and thirteen Bishops was solemnly held at Rome where this Arch-deacon was again heard speak for himself also and his Doctrine again condemned not onely by the Council but by himself who publickly renounced and anathematised it according to that famous Formula Ego Berengarius c. de consecr dist 2. which was composed and approved by the whole Council himself having desired it should so be done after he had burnt the Books of Iohn Scotus in full and open Council But he being of a most unsetled spirit and finding much difficulty to quit the honour of being Head of a Party which was highly agreeable to his ambitious humour quickly began again to instruct his Schollers in the old way and that he might make them the more sure to him had the boldness to write against that very Formula which himself had signed with his own hand This was the cause that twenty years after another Council was called at Rome where this poor Relapsed creature being now about fourscore years old did again ask pardon for that miserable relapse he had made into that Error which he now the third time retracted and abjur'd signing a new Formula which did contain in more clear and express terms the Real Presence and the changing of Bread and Wine into the Body and Blood of our Lord. And he signed it purposely in that manner because his Disciples following his example had perverted the words of the other Formula into quite another sence This last time he shewed himself by his constancy to be more man than formerly For he
at this day to joyn with them without becoming complices with them and guilty of their revolt This is that we call a true solid and general Prescription against all those who contend with us Behold here an end of the war a conclusion of all Disputes the bond of peace the union of hearts and understandings the certain Rule the immovable Point the unquestionable Principle and sole abridgement of all Controversies What we are to believe concerning the Invocation of Saints the veneration of holy Images of the number of Sacraments of Purgatory of Grace of Free-will and of Justification Let us not now renew those old quarrels which have set the Christian World at odds concerning these points Let us not again fall a questioning and discussing all those Texts and passages which have been a thousand times mentioned a thousand times brought on one side and as often returned on the other in a quite contrary sence Let us not engage our selves in those quarrels where the victory never appears certain because such Champions are alwayes in a readiness to charge the enemy afresh being never out of breath and resolved never to quit the field nor lay down their arms Behold what will set us all right and bring us to an agreement in a moment putting a period to all our troubles even before they begin Let us see what that Church which was common Mother and commander of both Parties when the war first began has resolv'd in each of these particulars Here you shall be able to discover wherein true Faith consists Because the True Church which in all mens opinions has power when the question is moved to declare what is to be believed has judged thus and thus according to those Rules which she never failing to apply them in due manner and just proportion can never be deficient He whosoever he was who refused obedience to that Decree became ipso facto a Schismatick And it is no less evident that all who joyn with him are in the same Predicament This is that one Fundamental and allresolving Point which alone can end the quarrel and that in the most peaceable manner imaginable without being obliged to enter into further debate or discussion of the matter And this is the reason why speaking all this while of a True Church which certainly is somewhere or other as all the world acknowledges I have purposely omitted to say any thing of the Church of Rome or of the Authority of the Pope or of his quality or prerogatives as Head thereof For infallibly I should have met with some rub or other this being a Point highly contested between us whereas for my part I was resolved to enter into no quarrel but to be at perfect agreement and go on my way hand in hand with those of the Protestant Church For I conceive we have nothing else to do but to apply this our Rule and agreed upon Principle unto the present matter and to allow unto St. Peter and his Successors that which the Gospel gives him as it is understood by that Church of which we all were when Disputes first arose concerning that subject and according to what that Church has set forth in those great and holy Assemblies of the first Oecumenical Councils which are and ought to be reverenced and respected by all who call themselves Christians I ask but this which I think cannot be denyed me and this alone is an assured means to bring us speedily to an agreement and to cause a cessation of that lamentable division which is amongst us and is so unfortunate to the Church so pernicious to the publick good so injurious to the peace and quiet of the People and so fatally prejudicial to the safety and Salvation of so many Persons Wherefore for a conclusion I humbly and with my whole heart and foul beseech our Brethren of the Reformed Church in the fight and presence of God to lay aside that inveterate prejudice they have against us 〈…〉 which obstructs their peaceable treating with us as if we were people who refused the Word of God for the Rule of our Faith and actions I beseech you Gentlemen do not eternally use that language to us Templum Domini Templum Domini Jer. 7. The Temple of the Lord the pure Word of God the pure Word of God without any mixture of humane inventions and Traditions This was and is at this day the custome and practice of the Ariant the Sabellians the Nestorians the Mâ—nothelites the Anabaptists the Socinians the Independents and Quakers whose language this ever was and to this hour is and yet I do not find you have any great correspondence with or kindness for that gang of people whom we suppose you have as great dislike of as we our selves Have you not taken notice that the Enemy of Mankind himself when 't was to his purpose made use of Scripture That father of lyes said it as boldly as some of his children afterwards that the true sence of the Word of God made for him 'T is a Reflexion of Vincentius Lirinensis who was much esteemed in the fifth Age of the Church and is highly extolled even by the Magdebargian Centuriatores themselves Cent. 5. c. 10. That wicked fiend sayes he that teaches and Master of Hereticks would needs perswade the Son of God that if he was the true Messias he must cast himself down from the Pinacle of the Temple to make himself known to the world There is nothing more false And yet for proof he produced that passage of the 90 Psalm Psal 90. v. 11 22. Sicut tunc caput capiti ita nune membra membris lâ—quuatur membra scilicet Diaboli membris Christi perfidi fidelibus sacrilegi religiosis Haeretici postremò Catholicis Common â— c. 37. where it is said He has given his Angels charge of thee that they keep thee in all thy wayes In their hands they shall bear thee lest perhaps thou knock thy foot against a stone What the Chief of Hereticks said at that time to the Chief of Christians the same do the members of that wicked one say at this time to the members of Jesus Christ the Infidels to the Faithful Hereticks to Catholicks ever alledging Scripture for themselves The question therefore is not whether the Word of God be that Rule which we are bound to follow There is not not ever was any Heretick upon the face of the earth who did not affirm this as stoutly and resolutely as any Catholick can do As the debate never arose about this so shall the decision of this Point never end the quarrel nor bring peace among us There is no body questions it neither you nor we doubt the least of it And yet the feud for all that still increases That then which is of true importance or concern is to know whether that which we call the Word of God be really so or no and whether the interpretation which I give or that