A Peaceable METHOD FOR THE reuniting Protestants AND Catholics  
In matters of Faith: Principally in the Subject of the Holy EUCHARIST.  
Proceeding upon Principles Agreed on, and waving Points in Dispute;  
Upon occasion of the late Contest concerning the Perpetuity of Faith touching that great Mystery.  
Written in French by LEWIS MAIMBOURG. S.J.  
Printed at Paris, 1671.   

To the Honourable WILLIAM PETRE OF STANFORD 〈◊〉 ESSEX, Esq  
Honoured Sir,  
HAving no better means to express it, I do ambitiously lay hold of this, to declare, in the face of the World, the great respect I bear you, both in regard of your own worth and my particular obligations. Your worth 〈◊〉 azure by those talents▪ 〈◊〉 The giveth of all 〈◊〉 has been pleased to bestow upon you, in more than an ordinary proportion. The improving of them is, perchance, no lets to be admired in a person of your rank and quality. You have given the world a great proof of it by the constant labour & great charge you have put yourself to, for instructing men, the best way (by laying examples before them) how to become Saints. And, as you have in this shown, first, the great esteem yourself have of sanctity, so have you also by communicating your labours to others; given them who participate o● them an excellent lesson to learn by, how to be good to themselves and others also. If moved by this example of yours, I have endeavoured something for the public good, I hope you will allow me the freedom, to present these my first labours to you, by whose conversation, in my first beginnings, I must own, as part of my obligation to you, that I learned a good share both of mine own language, and of that of my Author, of which, as well as of the Spanish, you have showed yourself to have more than an ordinary comprehension. As for the Work itself; I hope of will not be unwelcome to you, as being sorfull (the little part I have in it emboldens me to say so) both of reason and civility, as will render it much suiting with your humour, who are particularly remarkable for them both. The latter, at least, I hope, will incline you to give it a favourable entertainment, and to accept of this small expression of the respects of  
Honoured Sir, Your much obliged and very humble Servant T.W.   

The Translatours' Preface to the Reader.  
I Suppose it will be no hard matter for you to discover from what Soil this plant originally comes. It was indeed, wholly French within these few weeks, and there were not many months, since it appeared in France. I will not say that it may possibly find a more favourable reception, as coming from that place, from whence we so frequently receive those new Modes we so highly value and admire. But yet I may perchance with some reason, hope, that it may not be unwelcome to some, who may take notice of the newness of the Method wholly suited to that civility and Peaceable way of proceeding, which I have heard the best bred and most moderate persons require in things of this nature. The chief intended Design of this small Treatise, is, in order to a clearing the Point of the Real Presence in the most Blessed Sacrament of the Eucharist, the principal subject of Contests now at present in those parts. Though (as the Author in his last Chapter makes evidently appear) mutatis mutandis it is equally appliable to any other matter whatsoever. I pray be not offended if I say that it has often been reflected upon by very sober men, that those of the adverse Party deal not fairly with us, scarce ever allowing us to enter into Dispute with them upon equal terms.  
For we being tied up and enclosed as it were, within certain limits, which keep our understandings (as well as material enclosures are not to restrain our bodies) within a certain compass of reasoning and opining, it is very easy at any time, and upon any subject belonging to Faith, to know where to find us. I mean to be at a certainty of what we are obliged to maintain, and where we may be set upon.  
It would have saved us some labour, if we could always have been sure to have had the same advantage, and that there were not those alterations and that variety of Opinions in the Times, Places, and Persons of the Reformed Churches, which very frequently put us upon a hazard of coming unprepared of suitable Arms offensive or defensive, as not being able to have sufficient intelligence beforehand of the nature of our enemy or of his manner of fight.  
In the Subject matter of Dispute (concerning the Blessed Sacrament) I know there are some who will not stick to say roundly, that it is nothing but Bread and Wine which is contained and Received in the Lord's Supper. And these, I think, speak the best English; that is, express most plainly and sincerely in their words, what they do believe in their judgements Others think this too rough and harsh, as clashing too openly with Holy Scripture (the Rule of Belief) and the general Sentiment and Language of Antiquity. And these will tell you, though something faintly; that Christ is truly present, that he is really present, that he is there the Food of the Soul, and the Bread of Angels. In a word, they will express themselves in such terms, with so much respect and reverence of that Holy Sacrament, that you shall have much ado to distinguish them from true and hearty Catholics. But yet if you press them to speak intelligibly and to declare candidly what they mean by Truly and Really, you shall find that (though they are loath to speak out) they mean nothing less than what those words in their natural use seem to import. For Truly and Really must come to signify only figuratively and Commemoratively, or some such like.  
And whereas, by the expressions they are pleased to make use of, you might, in reason, expect something of Real Substance distinct from the 〈◊〉 Elements of Bread and Wine, you are to understand, that, besides some forced Texts of Scripture, you shall have divers pregnant Proofs and Reason's fetched as far as Sense and Natural Philosophy can reach, to oblige you to believe that in this great supernatural Work of the Hand of the Omnipotent, in which he undertook to act the Wonder of Wonders; the whole Change is made by, and consists in Faith only. Nay, their Real Faith is, that there is ●●●her: Substantial Mutation in the matter or subject of this great Sacrament, but what is made in the fancy by them called Faith. I know there are near as many several Opinions concerning the content of this Holy Sacrament, as there are explications of those words which make the Dispute, This is my Body; which have been calculated by some, curious in this kind, to a very incredible Product.  
And now it being left to every one to take up what and which he pleases in this great variety of Opinions, I think we have reason to say we have a hard task to oppose we know not what, till we come to the Trial; or defend ourselves against I cannot tell whom (Lutheran, Calvinist, Anabaptist, Independent, etc.) 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 itself) that there must intervene some Supreme Authority which may exact an acquiescencie, and withal 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 Centre, that unlimited variety of opining.  
I beseech those who have a real kindness 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 Ambassador, and by the Commission of the Great and Wise King, King James: That there was but one only 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, etc. And conformably to this, you will find how that wise King when, soon after his coming into England, the Puritans (Dr. Reynolds, Mr. Knewstabs, etc.) began to show themselves at a Conference in the Kings own Presence, and Mr. Knewstabs in particular, moving: 
* Baker's 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 SH' 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 intent nothing less, 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, etc. 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. Archbishop's Bishops, and the Chief of the Clergy lawfully convened, etc. Which Representative (as is very remarkable both in Queen Elizabeth's days Anno 1562. and in King James' 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 Work 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: Which 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, etc.  
I know there are some who hold all these proceed and practices 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 man's sleeve. I should something 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 control: and consequently, will slight the chief grounds of this Discourse, fitted principally for persons of better Principles; I must needs in a word, show them, that if they design any thing of reason, and not all wilfulness and presumption in their proceed, 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 yourselves.  
But I fear you have never been at any of the Universities, or not minded the business your Parents intended by the charge they were at, if you think this good Logic: Ergo, you are to choose your own Faith; in that sense 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 yourself, 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 mere fancy that you are resolve● to rely upon A Guide than 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, d● you apply the other right? Here the● you see (unexpectedly perehance) tha● your Guide, your Rule, your use or application of them may be questioned. B● you will 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 itself, 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, applies 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 etc. that in stead of a Cure by that excellent Remedy, which with due application wrought strange effects in some, it comes to be the ruin 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? Were you sick of some dangerous disease, notwithstanding that your Life were your own, and that no body were to live by you or die with you, yet I dare boldly say you would be loath (it would be against the practice, custom, 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 Physic. Were you to make a Purchase never so inconsiderable, yet I presume, (though the Estate were to come and belong to none but yourself 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 intent either to recover your Health or secure your Inheritance. And can you think it a business of less importance, in an affair of so great concern as is the election of your Faith and Religion, to make a good and prudent choice of those who are both by Industry and Divine Authority enabled to guide and direct you in the ways of Truth?  
I leave you to a more serious reflection and more mature deliberation upon this great business, 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 hearty, 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 reuniting OF PROTESTANTS AND CATHOLICS.  

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 Battle 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 Error 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 itself, and to make himself believe 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 Heretics 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 itself, 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 always 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, only 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 Heretics 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, ●e will not that you enter into Dispute with them, nor that you set upon them with Scripture. 
l. de praesc. c. 1●.  For either they pervert it (says he) into some sense which may appear more favourable to them; 
In ipso congressu firmos quidem fatigant, insi mos capiunt, medios cum scrupulo ●immittunt c. 15.  or they add, or take away at their pleasure. Some passages they allege 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 always 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, perceiving no great advantage gotten by the contest, has found himself in a wavering condition, and has thought it not unreasonable to begin to call that now in question, of which before he made no doubt at all.  
This is the very reason why this Learned man concludes, 
Ergo non ad Scripturas provoc andum, nec in his constituendum est certamen in quibus aut nulla, a ut incerta victoria est, aut par incertae. c. 18.  that the most compendious, and the most ready way for the reducing such kind of spirits into peace and unity, is not that way which, for the most part, obliges them to a continuance of the war, lest they might seem to be overcome. I mean the way of dispute, and even that which is managed with holy Scripture: and that we ought not lightly to engage in those ways or matters, where there is little to be gotten, and where the victory appears uncertain and doubtful, at least to those of meaner capacities, even then, when to the wiser sort it appears most evident on the sounder parties side.  
3. This is that which makes him lay aside all particular Controversies concerning all those Points which may be made out by Scripture; and in that his excellent Book of Prescriptions, to fall upon certain general Maxims, which are Rules and Principles agreed upon on all sides, and from whence certain necessary Consequences, which do most naturally flow from them, being well applied, do convince all men of reasonable understandings without either dispute or reply; and by a shorter and more certain way, lead them sweetly to a desired unity.  
He calls them Prescriptions, 
Adversus haereticos, etiam fine retractatu verborum revincendos. l. 1. contra marc.  making use, according to his Custom, of a term of Law, in the knowledge whereof he had arrived to great perfection. And he makes use particularly of this Term, upon this occasion, because it imports in its signification, a total defeat and solid conviction of Falsity, according to such certain and undeniable Principles of which there has been a constant Possession in all Ages, by a due application whereof it is easy to discover and overthrow Error, without being obliged to attack it with any other weapon, or refuting it by particular Arguments.  
4. This seems to me the only means to end this endless war: to bring the business home to some one of those Principles which are received and allowed of on both sides, and are agreed upon as the chief Rule for deciding all our differences. Without this, we shall hardly ever come to any agreement: if we be still resolved to dispute the business as it is easy to do, when a resolution is already taken never to yield. And after tedious contests, and large Volumes, which almost equally tyre the patience of both Authors and Readers, the business will be found always in the same posture it was at first in.  
As the Better side has reason to take satisfaction in the advantage obtained: 
Haec utique & ipsi habent in nos retorquere, necesse est enim & illos dicere à nobis potiùs adulteria Scripturarum & expositionum mendacia inierri, qui proinde sibi defendant veritatem. c. 18.  so the Weaker (says Tertullian) attributes unto itself the selfsame glory and would fain seem Victorious. That which the one does most justly, in exprobating falsity and error unto his adversary, the other thinks most unjustly done, and declares against it. Truth, which only has reason to use such language, finds itself set upon afresh, even after Victory. And Falsity, which disguises itself under the name of Verity, and usurps her right, gins again to fight her at her own weapon, uttering the same or like reproaches against her.  
5. This appears particularly in the proceeding of the Protestant Party, who, upon their separation from us, thought good to accuse us of error and novelty. It is scarce to be believed how many set Disputations and Conferences there have been held both in public and in private; concerning Points in question between us. The number of those Volumes which have been writ concerning those subjects, would serve to fill whole libraries. What passages have not Bellarmin, Perron, Coëffeteau, Richelieu, and those other famous Defenders of the Faith, drawn out of the Holy Scriptures; and Ancient Fathers, together with all the Reasons and Arguments which might serve to place Truth again in its proper light, and restore unto it the lustre which Falsity had endeavoured to rob her of? I speak this, because for my own part, I am highly satisfied, that the Proofs which these great men have made use of, are of very great force, and their Discourses very exact and convincing; and that the Church of God owes much unto them for their Labour and industry in maintaining her just Decrees.  
I will add something more yet. I have so good an opinion of the natural ingenuity and honesty of many of the most sincere and witty persons of the Protestant party themselves (for there are certainly, in other respects, many excellent Wits and Learned men amongst them) that they will not make much difficulty to own candidly and plainly, that the Reasons and Places which our Doctors have alleged against their Tenets, have put them very much to it, and that they have need enough of all their Wit, all their shifts, and all their industry to disengage themselves, in some handsome appearance at least, from such straits as those troublesome passages have brought them into.  
And now as I have taken the freedom to desire them to deal candidly with me, so is it my intention to be plain and sincere with them; and to yield so far unto them, as ingeniously to acknowledge, that in those Answers of theirs, with which, in their turns, they have filled large Volumes, they are not without some colourable pretence, and that they carry such an appearance of Reason with them, as may easily seduce the understandings of those who are not well versed in disputes of this nature. Nay, I will own farther, that some passages out of Scripture, and the Holy Fathers; alleged by them against us, have obliged us to make use of the famoufest Wits amongst us, to find a clear and natural sense in the explication of them, which has not been of efficacy to hinder these men from making their Replies, that they may still still seem to bear up handsomely, in case they remain absolutely resolved not to yield to the known Truth, which may indeed convince their understandings, but not compel nor force their wills.  
Thus after so many assaults, and so many repulses; after so many brave Works of those great men, who have: so gallantly maintained the Church's cause, our adversaries will not at all own themselves weakened thereby. And as they make themselves believe they have, by their Answers, sufficiently guarded themselves from our blows; and that on the other side, they seem to please themselves with those which in their turn, they imagine they have given us; if they do not pretend to the honour of a victory; neither do they hold themselves obliged to yield it unto us. And thus the war continues still: since at the conclusion of all our Disputes, they find themselves still in a condition to rally their forces, to begin the battle again, & resolutely to deny what we maintain, and to maintain what we deny.  
6. This is clearly to be seen in that famous Contest which has lately made so much noise in the world by occasion of a Book written concerning The perpetuity of the Faith of the Catholic Church, in the matter of the Holy Eucharist. The Author of the said Book, and of in Defence has, in three several Works, proposed his reasons why it seem● impossible that that change of Belee● in point of the most Blessed Sacrament should have happened, as they are pleased to charge us: chief because this could not have been done without some remarkable opposition, which notwithstanding we find not at all to have been made in any Age of the Church, until the appearing of the Sacramentaries. On the contrary he makes it appear, that in those very days, in which this strange Innovation is pretended to have been brought into the world, this Doctrine of ours was the common belief of the whole Church, which had also received it from former Ages. And this he shows by an exact inquiry into all the Authors of the Greek and Latin Church, who lived from the seventh unto the tenth Age (which is the time they allot for this their pretended alteration) and by the general consent of all the Eastern Churches from that time unto this very day.  
Mr. Claude, who was the man engaged himself from the beginning in this quarrel, resolved, in point of honour, to maintain it to the very last. And instead of yielding unto the Truth, as it would have been honourable enough for him to have done, and to have given that glory unto God which is his due, chose rather to keep up that credit which he had gotten amongst his own party, by publishing there other Treatises, in which, to give him his due, he has done as much as Wit could do in pursuit of his Resolution to defend a very bad Cause for his own and his party's reputation: For he pretends to prove, by more Reasons than one, which he advances with a great deal of freedom and fair show (such as is apt enough to surprise a man at first sight) that that alteration or change was not at all impossible. Nay, he endeavours to lay down the very manner how this came to pass; at such time as the Church was fallen off from that particular and distinct knowledge of the truth of this great Mystery, into a more confused and general belief o● it, which reflected not precisely upon either Real Presence or Absence it was easy to fall upon the belief o● such things as some did add by way of illustrating the matter, and which they were apt to present, and the World insensibly to receive, under the specious pretence of rendering the Mystery more full of Majesty.  
And being far from giving ground upon the last piece which was set out against him, and upon which a final Conclusion of the difference was to be hoped, it is commonly reported, that he is already prepared to enter again into the List with more earnestness and resolution the● ever; to the end to maintain a Dispute, in the which being resolved to come to no agreement with his Adversary, he opposes him in every petty matter and circumstance. For making use of all the Art and Subtilty humane Wit affords (which is always sufficiently furnished with some ground or other for contradiction) and tracing him in all those byways which the nature of disputation leads into, he every where opposes him, and, by a necessary sequel, obliges him to a Contest concerning the matters of fact which he alleges, concerning the Authors he citys, concerning their interests, concerning their inclinations, concerning their intrigues, concerning the meaning of their expressions, concerning the force of his and their reasons, concerning the Critical and Historical part. In a word, he runs quite counter to him in every thing; denying (as Tertullian has it) whatsoever his Adversary maintains, and maintaining whatever he denies. So true it is, that it being once resolved never to yield in such kind of encounters, there will never be wanting matter for Dispute, even in such things which otherwise appear evident and .  
7. I make no doubt but the Author of that Learned Work of the Peertuity, etc. will be able to stand his ground, and to gain yet more, with the same advantage which so good a Cause has hitherto afforded him. The honour which is gotten by the happy managing such Disputes is proper for those Great Wits and able Persons, who take such pains, chief for the satisfaction of those who have the same abilities. For this cause, as I dare not pretend to make one of that number; having no other aim in this my undertaking but to serve those who hold not themselves obliged to give themselves the trouble of tedious searches into Greek and Latin Authors, so do I willingly and entirely give up that Honour unto him, and make choice rather of another Method, inferior indeed in outward show, but much more easy, and, at the least, full as profitable, if I obtain the end of my endeavours, which is, to reduce Protestants by a sweeter way and without contest.  
For this end it will be necessary, as we have already infin●ated, that we make choice of some Rule which is out of Contest between us, of some fixed settled Points, of some certain Principles which are equally agreed upon by both Parties, and from whence by necessary consequence, clear and certain Conclusions are deduceable, which may unite all understandings in the same Belief concerning this great Mystery.  
To this end I am resolved to allege nothing in this little Treatise, but what Monsieur Claude himself is pleased to grant us, and what our Adversaries themselves make use of for the establishing their Pretences. Although absolutely speaking (as I touched before) there is not any thing which is not subject to exceptions, cavils, and contentious wranglings even in things themselves most evident, supposing a resolution obstinately to defend a Party engaged for, and that it comes to be accounted a Point of Honour so to do. I cannot, for all that, understand how that can again be questioned, which has once been granted, and of which they have, at another time, endeavoured to make their own advantage. So that I cannot well fear lest the Principle which I shall advance, should fall under that contest, which I so industriously endeavour to eschew. For in the establishing of it, and in applying of it to our present subject, my special care shall be to lay aside all those general Pleas, which may be subject to Contest, and to make use of none but such as Monsieur Claude himself, and his Friends shall please to furnish me with, and grant me of their own accords.  
8. And to oblige myself 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 Maxim or Principle which I intent to make use of, and I will establish it by the Doctrine and proceed 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 Schism has unfortunately separated them, by the revolt of their Forefathers.  
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 myself. At least I intent to secure this advantage; that having no litigious quarrel with these Gentlemen, if I prove not so fortunate as to persuade 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 Laws of our Gracious King, by words and expressions which are apt sometimes to sound too loud and by't 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 ●●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 wor●● ought to carry a certain sweetness with them, which may inspire and maintain Union and Charity.   

CHAP. II. The settling of this general Maxim: That that Church in which are found the two Parties concerned 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 Schismatics.  
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 precious 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 entered 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 only then in being, and consequently the True Church.  
Now of this Church it is I intent to speak: and I aver, that all generally do agree, that She is endowed with Sovereign 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 reflection 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 only 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 A●●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 sense of the Letter, or in the Consequences which are included in those Divine Principles, has not always been clearly and distinctly known by all persons, and at all times. It is an admirable sure of Tapestry wrought by the hand of God himself, and framed with a most rare variety of graceful 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 bowels, as it were enclosed or shut up in the seeds, which are as so many Treasures with which she is enriched: but you must expect till the Sun disclose and discover them, making them spring and bud forth one after a not her according to their sundry seasons, to the end that they may beautify and adorn the Fields and Gardens.  
It is a Heaven decked with an infinite variety of glittering Stars, which sparkle and make a kind of day in spite of the darkness of night; but their glory does then only appear, when the Moon has by little and little dissipated the vapours and clouds which keep them from our sight.  
Even so the Word of God comprehends all vetities belonging to Faith. But those fair flowers did not appear, those bright Stars did not shine to the eyes of Christians, until the light of the Holy Ghost illuminating his Church, did; by itself, upon occasion, dissipate those clouds which hide those glorious Stars from our eyes: or disclosed and brought to light those rare flowers, by consequences drawn out of certain Principles, in which they before remained, as it were, shut up or enclosed.  
4. 
Omnia quae audivi a Patre meo, nota feci vobis. Joh. 15.  This is manifest in the Apostles themselves. The Son of God, their blessed Master, in the 15th of S. john tells them, that he had made known unto them, whatsoever he had learned of his heavenly Father. It is then clear and certain that he instructed them in all those Truths which are of Faith in that his Church, which he intended to raise and establish by their means and Ministry. For it is not to be denied but that he had learned them of his Eternal Father. And yet notwithstanding in the last of St. Luke, 
Aperuit illis sensum ut intelligerent Scripturas. Luc. ult. Adhuc multa habe● vobis dicere, quae non potestis portare modò. Spiritus Sanctus docebit vos omnem veritatem. John 16.  after his Resurrection, we find him opening their understandings, that they might be capable of the sense of Holy Scriptures, and consequently of the mysteries of Faith which are comprised therein. Nay he further tells them, that he had yet many things to say unto them, of which they were not yet capable. And he adds, for their comfort, that, that Holy Ghost whom he would send shortly unto them, should instruct them in all matters of Truth. How, I pray, is th●● made good? That he had told them all, and yet that there remained much to be told; and that the Holy Ghost should tell them for him, teaching and instructing them in all matters of Truth▪ How shall we make this out? I think it may be done with a great deal of ease. The meaning is, that he told them all 〈◊〉 general, and in certain Principles of h●● Gospel which comprehend all, and the Holy Ghost instructed them clearly and distinctly concerning the sense an● meaning of those Principles, and in the Consequences which they were to draw from those Principles, of which they were ignorant before. And for this cause it is that the Holy Ghost is by Holy Fathers ' called the Interpreter or Voice of the Son; 
Basil, 5. cont. Eunom. Marc Vict. 3. cont. Ari●  because an Interpreter speaks nothing of himself, but only sets forth what is contained in the Text, the sense whereof his task is to explain, and by a new light to discover those hidden verities which may be drawn from it: So the Holy Ghost taught the Apostles no new things nor spoke of himself, as instructing them in a new Doctrine, but did only make them understand distinctly and in particular such things as our ' blessed Saviour had told them in general terms, 
Non enim loquetur a semetipso, sed quaecunque audierit loquetur. John 16.  and laid open unto them those verities which before lay undiscovered under those Principles from whence he deduced them by such Consequences as he made them capable of, and by an accession of new sight which before was not in them.  
We may add yet more; that it cannot be with truth said, that the Apostles, even after the coming of the Holy Ghost, had, from the beginning, all that clear and discerning knowledge of all those Truths which they came to know afterwards in their particular circumstances, and upon emergent occurrences, unto which he deferred their more ample instruction.  
For in the Acts of the Apostles we see S. Peter questioned whether the Gospel were to be Preached to the Gentiles. 
Ch. 10. In veritate comperi, quia non est personarum acceptor Deus. Visam est spiritui sanct● & nobis. Acts 15.  He was instructed from heaven that that favour was for the whole world, and he learned that God, who has no regard to persons, nor qualities, no● Countries, made no distinction, as 〈◊〉 that Blessing, between Jews and Pagan●. We know also how the Apostles met a● Jerusalem to deliberate concerning th● observation of the Ceremonies of th● Law, and that they decreed, by the inspiration of the Holy Ghost, that the● was no farther obligation to observe them, 
Quis enim integrae mentis credere potest aliquid eos ignorasse, quos magistros Dominus dedit. etc. the Prescript. c. 22.  excepting only some very few particulars.  
5. Notwithstanding I do frankly avouch (what Protestants, with Tertullian against some ancient Heretics, 〈◊〉 maintain) that at what time soever the Apostles did receive the full perfect on of that knowledge which they had o● Christian Verities, it was complete 〈◊〉 to all things belonging to Faith, and that we know not, nor ever shall know any thing in those matters which they knew not better than we, they being the Masters appointed by our blessed Saviour, 
State ac tenete traditiones quas didicistis five per sermonem five per epistolam. 2 Thess. 2. Si in alique nutaverit veritas ad originem Evangelicam & Apostolicam Traditionem revertamur. Cypr. Ep. 74 Edit. Pamel. Item Aug. l. 5. the bapt. count. Donatist. A Castro verbo Apost. heres. 1.  through whose means the World was to receive his Celestial Doctrine. I do consequently acknowledge that they did leave it to their Disciples either in Writing or by word of Mouth, and that when it happens that men are divided in their opinions, and doubt of the truth of this or that, they ought to have recourse to The Rule, to the Head or Fountain, which is that Word of God which we have in holy Scriptures, and which the Apostles have left us by their Disciples, having first received it of Christ Jesus their blessed Master. Our Divines will easily agree with them in all these Points, and they will condemn of Error and temerity, and of folly also if they please, the Abbot joachim and that other Visionary, who were so bold as to say, that the Apostles themselves did not comprehend the Spiritual sense of the Gospel; the true understanding whereof was reserved for some others in after times. Such extravagancies as these can not be rejected by them with more e●gerness than they are by our Doctor also.  
This notwithstanding, it may ve● well be, that the Apostles did not d●late themselves in the explication o● their Doctrine so fully as it was afterwards thought fitting to do; and th● they did not judge it necessary to descend to all those particulars, which were examined and looked into in after Ages. It was possible also, that the would not deduce all those particular sequels, which were enclosed or shut up as it were, in those Principles which they established; as our Blessed Saviour himself had formerly dealt with the●  
It is also very likely, that men, o● of neglect, not preserving those Truth in memory, as they ought to have done they came insensibly to ●e forgotten or, that whilst men's wits were wholly taken up in defending some part o● them against Heretics who opposed them, there was not so much heed taken of those others which never came into Controversy. However it be, this i● indubitably certain, that a time there was, when many things were not clearly and distinctly known▪ nor, at such time, obligatory, as to exercise of faith, which the Church has since placed in the number of such things as are belonging to Faith.  
For although all those things were comprehended in Holy Scripture, and in the Doctrine of the Apostles, and that there always were the same marks to know them by, yet they were not always taken notice of, with the same reflection or application. But now, by occasion of Disputes which have been raised at certain times, the Church having set herself to examine them legally and according to form, and making reflections upon Holy Scripture, and looking back upon the neighbouring times of the Apostles, making up by such means unto the Fountainhead of true Apostolical Tradition; she has declared them to be of faith; as being exactly conformable to the Rule of Belief.  
6. I do not say therefore (what some haply of our Adversaries, who are not so well acquainted with our Tenets, may reproach me with) that the Church has Authority to frame new Articles of Faith. No, I do acknowledge, together with them, that she cannot act but according to Rule, which is the holy Scripture, and Tradition truly and purely Apostolical, from which also we have received the holy Scripture itself. She holds forth nothing new, but she proposes unto us Antiquity which we knew not before. She does not give new birth to Scars which never were before, but she makes them appear in that Instre, which formerly they had done by removing those clouds which did obscure them. She has no new revelations, she only publishes those ancient ones of which we had no forme● assurance. Finally, she settles no other Principles, but such as she receive● from our Saviour himself, out of which by force of her light, and certain necessary sequels, she makes those Verities appear, which were hidden, and, as 〈◊〉 were, 
Quid est Depositum? Id est quod tibi creditum est, non à te inventum: quod acceptistis, non quod excogitasti 〈◊〉 rem non ingenii sed doctrinae non usurpationi● privatae publicae traditionis; rem ad te perductam, non a te prolatam; in quae ●on author debes esse, sed custos, non institu●or sed sectator, non ducens sed sequens Comment. 1. c. 27.  shut up in those Principles.  
This is that which Vincentius Lirine● sis expresses most admirably, applying unto the Church those words of S. Pa● to his Disciple Timothy: Depositum c●stodi, keep well the Depositum which 〈◊〉 put into your hands. What is the meaning of this Depositum (saith he) speaking of matters of Faith? It is that which you are entrusted with; and, by no means, that which yourself have invented: It is that which you have received; and in no wise that which yourself have found out: it is not the result of your own Wit or understanding, but it is what you learn from that Doctrine which has been taught you. It is not any thing which you have established in the World by your own private Authority; it is a Point of Tradition which you have been trusted with for the public good. It is a Treasure of which there was no Mine in your own Land. You are not the Author, ●ut the conserver of this Doctrine. You are not here the Guide, but he that follows the Guide. What Guide? The Word of God, which is this Guide, and the true Rule of Holy Church. 
Vald. l. 2. Doct. fid. c. 22. Can. l. 2. de Com. 7. à castro, de Lu● go valentia & alii. Videte quid dicat, qui fuerunt. non qui sunt, ut exceptis Apostolis quodcunque aliud postèa dicetur, abscindatur. Hier. in Ps. 86.   
All our Divines agree in this Doctrine, which they have taken from the Holy Fathers. For St. Hierome has it in excess terms upon the 86. Psalms, where he Psalmist says, that Our Lord will declare in Scriptures of People and of Prinoes' and of those that have been in her. He makes use (says St. Hierome) of a word signifying time past, fuerunt, that have been, because we are to hold nothing for a Point of Faith in the Church, but what we find in the prophets and in the Apostles, who are the Princes of the Church. And upon this ground it is, that St. Irenaeus, and after him S. Augustine, saith, That the faith of our Ancestors and ours, makes but one and the same Faith; because we believe nothing at this day, which was not contained in the whole Body of their Faith.  
The Church therefore never did make, 
Iren. l. 3. c. 2 & lib. 4. c. 13 Aug. Ep. 51,  and undoubtedly never will make any new Articles of Faith, since it is not in her power to define any thing, but according to the Word of God, which she is always to consult with, as with her Oracle, and the Rule she is bound to follow. But there is no question also, but upon occasion of Differences, from time to time, in men's judgements and opinions, she has often declared for, and defined some Points, which were, antecedently, by some questioned and that without offence; or at least were not known before, unless in general and by a confused kind of knowledge. There is nothing more certain nor more common in the History of the Church and Councils; where you shall frequently see defined, and proposed, as a Point or Principle of Faith, that which, before Conte●●s did arise, and before that violent clashing which has been in almost every Age of the Church about some Point or other in Controversy, which was neither defined, nor so much as thought of. For example, concerning the authenticness of some Canonical Books; concerning the validity of Baptism conferred by Heretics: concerning one or two Wills and operations in our Blessed Saviour: concerning the Procession of the Holy Ghost, and many such like. All which are now no more to be called in question, although before the definition of the Church, it might have been done without offence.  
For if it be true, that it belongs unto her to propose that as matter of Faith, which was not before distinctly known or taken under that notion, as we have now made out; it must needs be our duty and obligation to receive it as such, and consequently to believe it, if we intent not to make ourselves guilty of infidelity, in receiving what appertains to Faith.  
7. In this we and the Protestants are well enough agreed. For the force and strength of Mr. Claudes laborious piece lies chief in that groundwork which he has laid with a great deal of Art and skill, where he treats of the change he pretends has been made in our Belief, concerning the most Blessed Sacrament. And this he endeavours to settle upon that distinct and confused knowledge which he will have to have been concerning this Mystery in several and distinct times. He affirms that the whole Body of the Church did insensibly fall from a distinct knowledge of this Verity, into another confused one; and that there was a time, when there was no positive belief either of Real Presence or Real Absence, because no body so much as thought of it: and that there was in the faithful, only a general confused Idea of the Body of our Lord in the Sacrament itself, and in the receiving of it; without troubling themselves to reflect, much less to examine, by what kind of presence, or in what manner he was there. There was then no obligation, in his opinion, to adhere to one side and reject the other; because neither the one nor the other was then distinctly known, nor clearly proposed. But when afterwards, some-penetrating further into this matter had given occasion to those hot Disputes, and lasting Contests which divided men's wits into several opposite judgements in the case, it was necessary that the true Church (on which side soever she was) having brought the matter to the test of Scripture and Apostolical Doctrine, should declare for one side. And then was there an obligation to adhere unto, and distinctly to believe, that which was confusedly or not certainly known, before the decision of the matter in contest.  
This has happened in our days more than once, even in their own Church; but particularly in the subject of that famous Controversy between the Arminians and the Gomarists, which made so much noise in Holland, the particular flory whereof I think fit to set dow● that you may discover this verity b● the confession even of those who were in greatest esteem amongst our adversaries themselves.  
8. 
Acta Synodi Dordt. typ. Isaaci joannidis Canininii Dordt. 1620. Mercur. Franc. to 4. to. 5.  Arminius, Minister of Amsterdam and afterwards Professor of Divinity at Leyden, held forth a doctrine, which did not at all agree with that of Calvin, Beza, Zanchius, and Peter Martyr, particularly in the matters of Predessination, of Grace, and of , This Arminius having a very good Wit, and being of great esteem among● them, did soon gain a great Party i● the University; and his Scholars, wh● were zealous for their Master's Opinion being now become Ministers, did not fail to set them out in many Towns of Holland.  
The more ancient Ministers and serior-Professors opposed him with all their power. Gomarus' that famous Doctor and Professor of Grouning hen appeared in the head of them. The wa● grew hot on all fides. The Alar●●● was given to all the Churches, and by their Deputies they demanded of the States of Holland; and West-Friesland, that a Provincial Synod should be called to judge of the business.  
But Arminius having found Powerful Protectors among the States, dealt his business so, that, instead of a Synod, which was not all for his purpose, he proposed, and made them yield to admit of Disputations and Conferences, wherein he had his end, because nothing was concluded therein. 
14 May.  He and Gomarus Disputed the business before the Council which was appointed for that purpose. 
13 Oct.  They were heard one after another, in a full Assembly of the States. They had a solemn Conference, each of them being accompanied by four Ministers whom they had made choice of for their assistance. But all those debates served for nothing else but to raise new difficulties, and to bring poor Arminius the sooner to his end, who so overheated himself in those Conferences, 
5 Oct.  that he died soon after.  
But his Abettors died not with him, but on the contrary, after the death of their Chief, rallyed all their forces together. All the Ministers and Divines who were of his persuasion, especially those of Holland, dtrecht, and Overisl● presented a Petition, and offered un●● the States a Remonstrance, in which they did declare and justify their Doctrine, which they had now reduced to five Articles, all which they were ready to make good by the pure Word o● God.  
And to guard and secure themselves from the sentence of a Synod, which they much apprehended, they adde● further in that their Remonstrance, (treading still in the footsteps of their Master) that it did belong properly to the particular States of every Province to judge of differences in matters of Religion; especially in this case, where there was nothing in agitation which could disturb the peace, nor break that union they now enjoyed: And that; for their parts, they desired nothing but a Toleration, and liberty to follow their own Opinion, providing for and preserving always the peace and union of the Reformed Church. Being earnest in this manner to have the business ended by th● civil Magistrate, it was easy for them to prerend, that whatsoever was thus ordained, should pass for a mere direction by way of Policy, which could not any ways reach unto the grounds of their Doctrine.  
The Gomarists against this Remonstrance, set out a large Treatise, in which they remonstrated also on their part, that the five Articles of the Arminians concerning Predestination and Grace, were contrary to the received Doctrine of their Church, ever since the Reformation: that their Divines had never held any thing concerning those matters, but what had been taught by Calvin; 
Merc. frauc. To. 5.1617 pag. 32.  except some few, who, for that very cause, had been excommunicated, and also banished. And that consequently such novelties as these were not to be tolerated, until by a National Synod, (to which, according to the example of the Apostles, the business ought to be referred) it were otherwise ordained.  
All this writing on both sides did but increase the fend, and cause the several parties to be called by the new names of Remonst●ators and Anti-Remonstrators. In the interim these first having gotten more credit with the States of Holland and West-Friesland, by the means and Protection of Barnevelt Advocate General of those States, 
1614 25. July.  obtained of them that Toleration which they so much desired, and by the cunning insinuation of Utengobardus, wh● had been one of Arminius' chief Colleagues, and the most zealous of the Party, got their Doctrine to be received as current in many Towns of Holland. The others made what opposition they could, and protested highly against it, and particularly the Senat● of Amsterdam, notwithstanding the Eloquent Oration which the famous Grotius made in favour of the Rem●● strators, to incline them to yield unto a Toleration. Hereupon the two Patties grew into greater heats and Animosities than ever. There is nothing b● Writing pro and con, for and against the Doctrine of Arminius. Scanned alo●● Libels are cast out against the Magistrates. They inveigh outrageously one against another in their Pulpits. Each one pretends his doctrine to be the more ancient, as being more conformable 〈◊〉 the Word of God. In private Families, in Meetings, at Feasts, at the Bourse, in the Shops you should he●● nothing but discourses of Grace and Predestination. Every where disputing, every where wrangling. From words sometimes they fall to blows, and parricular quarrels turn to a kind of civil war. Wheresoever one party finds itself the stronger, 
At Amsterdam, at Leyden, at Utrecht, &c  the other is sure to far bad enough. Nay, they go so far as even to levy Soldiers to strengthen their Faction, and maintain it where it has got the upperhand. In one word, an utter Desolation seems to threaten the whole State; and the Union of the United-Provinces is in great danger of being broken, by the division of judgements in these points of Controverfie.  
The State's General who have the Sovereign Authority in those Provinces, applied themselves in earnest to find some efficacious remedy for so great a mischief, which so much Writing, so much Disputing, so many Conferences could do no good in. They had, long before, judged it necessary to call a National Synod for the final deciding of the business. They had caused a Meeting of some Divines and Ministers of every Province, for their Opinions and advise in the case. Arminius himself, who was one of the Company; had given his consent with the rest. Bu● it was not then put in execution; partly through the cunning shifts of the A●minians, partly by the contrivance 〈◊〉 Barnevelt their Protector, and partly by reason of some other affairs, 
〈…〉  which caused a diversion, or rather a suspension of the proceeding at present.  
For when the danger grew greater and the Truce which they had been 〈◊〉 Treaty about with the King of Spain gave them leave to apply themselves more seriously to this business, their fell again upon the same design. The King of England wrote unto them about it, and gave them also his judgement, at a public Audience, by his Ambassador: that for the settling those troubles, and putting an end to those Contests, there was but one only mea●● which the Church had ever mad●nse of, to wit, a Nationall Sy●●● which was to be judge in the case, and 〈◊〉 decide, which of the two opinions was mor● conformable to the Word of God: or at lea●● how, and in what manner the one orthe other might be tolerated in the Church of God.  
The States of Zealand, and those of most of the other Provinces moved for the same. The Protestant Princes of Germany and the neighbouring Republics, made the like Remonstrance. It was from all parts solemnly declared, that it was absolutely necessary for them to refer themselves to the Supreme Authority of that Church of which the two Parties were members. 
Merc. To. 5. 1617. pag. 15  In conclusion the Arminians themselves agreed unto it: they were no longer able to withsland that torrent of advice & votes which came from all parts, to the same effect, recommending the Authority of a Synod.  
Upon this, the State's General put forth a Declaration, in which they made a Protestation, that they prerended not, by the calling a National Synod, to derogate from the Rights and Liberties of the Provinces, and that their intention was no other, but to bring to trial, before the Supreme and legal Authority, those Points which then were in Contest about matters of Religion; that by Judgement therein, Peace might be restored to all the Reformed Churches. This was done in conformity to the Pe●ition of the Anti-Remonstrators, who demanded a National Synod for the ending of Controversies, without pretending for all that, 
Ib. To. 5. p. 35.  that new Articles o● Faith should be made.  
After this, Circular Letters were written to all the Provinces, to the e● that every one should send unto the Synod six Deputies chosen out of the● Ministers and ablest Divines. The Wallon Churches had the same invita●on. The States did also beseech the King of Great Britain, The Election Pa●atine and of Brandebourg, the Land grave of Hesse, the Cantons of Zur●● of Berne, of Bafile, and of Schaffo●se the Counts of Veteravia, the Republics of Geneva, of Bremen, and 〈◊〉 Emden, to make choice of and dep●●● the ablest Doctors amongst them, to be assistant at this Synod, which thus became more than National, and was begun at Dort, a Town of Holland, 〈◊〉 the thirteenth of December in the Yea of our Lord 1618.  
The Protestants of France; wh● were invited among the first, would not have failed to have been present as we as those of Geneva. But as the King does not permit Ministers of other Countries to come to those Synods which they hold in his Kingdom; so does he not also permit that those of his Kingdom go to those of other Nations. This, notwithstanding, did not hinder the Ministers of France from assisting in the best manner they could. For, not being allowed to go thither in person, the chief of them sent their Opinions; and that of Monsieur Du Moulin, 
Sess. 1434  which was read publicly at the Synod, and agrees exactly with the Determination of the said Synod, is still to be seen at this day.  
It is further remarkable, that the year following, all the Protestant Churches of France, in a National Synod held at Alez, received all those Decrees, obliging all the Ministers and Elders deputed for that Assembly, to take a solemn Oath, and protest in the sight of God, that they did admit of and embrace the Doctrine of the Synod of Dort, as entirely conformable with the Word of God, and that they would maintain the same to the utmost of their power so long as they had breath in their bodies. This is what they solemnly swore unto according to the form of the Oath which you may see annexed to the end of this Treatise. By which appears, that these Gentlemen can now, neither in Honour not Conscience, refuse submission to the Decisions and Authority of the said Synod. 
11. Decemb. 1618.   
In the twenty seventh Session the Remonstrators, who were not satisfied with, and mistrusted their Judges, made solemn Protestation against the Authority of the Synod, declaring that they could not acknowledge them for lawful Judges in the case, because the greaest part of them consisted of Parties, and had already publicly declared against their Doctrine.  
All the Deputies of foreign Churches gave their Opinions in Writing concerning this Protestation, 
The Judgement of the English Divines.  and all unanimously declared, that they judged it null and void, most unreasonable, and against the Custom and practice of the first Council of Nice, of Constantinople, of Ephesus, of Chalcedon, where the Bishops, who were, from the first, against the opinions of Arius, Maced●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; since the most zealous Pastors and the ablest Divines were always 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 ourselves 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 conform, 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 Sovereign 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 State's General declared, against the Protestanon of the Remonstrators, that the National Synod was lawful and Sovereign 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 forbade 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 only True and Orthodox by the Decree of the Council. 
2. Jul. 1619  The State's 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 Governors 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 seized upon, 
24. Aug. 1618.  and taken Prisoner some three months before the beginning of th● said Synod, 
14 May 1619.  and four days after th● concluding thereof, with a Condemnation of the Arminians, was Condemned to die, 
Merc. Franc. To. 5. pag. 43  and was beheaded, Because (as is specified in the first and second Article of the Sentence given against him) he had raised troubles in Religi● and contristated, as much as in him lay the Church of God, in maintaining, a●● causing, by his Partisans, to be maintarxed, and instilled into the minds of ma●● people that extravagant and pernition Maxim: That it belongs to every particular Province, within their Precinct●● to ordain of matters of Religion, with●● any obligation of giving notice thereof 〈◊〉 other Provinces. And for having pretested without Commission in the name of th● Provinces of Holland, U●recht, and Overisle that the Deputies of the other Province who did press for, and forward the convocation of a National Synod, would be th● cause and Authors of much danger 〈◊〉 mischief.  
After this, who can any longer question but the Protestant Church's 〈◊〉 England, rance, Germany, Switzerland and the Low-Countries, do hold as a Fundamental Maxim: That in such Controversies as do arise, concerning Doctrine in matters of Religion, though True Church, of which the dissenting Parties are members, has full and Sovereign 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 Schismatics. We know very well also that in conformity with this privilege 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 meant of the Divines of● 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 says, 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 reduetiuè ad dictum Christi, dic Ecclesiae si Ecclesiam non audierit etc.  The Divines of Geneva thought good to make use of this passage in the Judgement they gave against the Protestation of the Arminians, to pro●● that Verity in the Synod of Dort, whi●● also confirmed it.  
Wherefore I do, now before hand humbly befeech Monsieur Claude, th●● he go not about to tell me, that according to their Doctrine, even the Tr● Church is not infallible, and that sh● may have haet errors. Whether Monsieur Claude (whom I hold to be ● man of too much Wit and Reason 〈◊〉 be of that opinion) does for his parti● cular, 
Quare in sententià omninò debent stare judicio corporis repraesentati per Synodum, loquentem mandato, ore & ex sensu totius corporis, nec licet ipsis corpus in parts uncare, vel sibi adversarium fingere, vels sibi jus corporis arrogar●● quod ipsis nullâ lege permi●titur.  really think so, I cannot tell● but in this I am very well satisfied tha● there are many Ministers who have he● it, and who, for all that I know, 〈◊〉 at this very day, as much in the 〈◊〉 mour to maintain it resolutely and po●tively as ever.  
And for this very reason I do declare that as I am resolved to have no de●●ings of this nature, neither with his nor them, so will I not run riot, 〈◊〉 forsake the quiet path I am already 〈◊〉 to engage myself in the way of 〈◊〉 guing and Disputing; which I purpo●● to avoid. 
* 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 Unio●i Ecclesiarum Reformatarū renuntiare; quod si faciant, dispiciat postea summa potesta● 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 pass 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 proceed 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 Heretics and Schismatics, notwithstanding they still Protest, as the Arminians and all other Heretics have ever done, that they have the Word of God on their side. For of this very poin● it was that the Reformed Church gave Judgement in the Synod of Dort.  
In reality, as we are agreed on a● sides, that, in all Contests, we are 〈◊〉 stick to that which is conformable to th● 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 alleged by both sides for the supporting their Opinions. The Disciples of Arminius had their place● of Holy Scripture in defence of the● 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 sense 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 sense 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 o● 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 Schismatics; 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 alleged for their refusal) it may err as all other, even Ecumenical 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, etc. Matt. 18.10.  who were guided immediately by the Holy Ghost. The States● Holland and Westfriesland advised abo●● this with their Synod which was the● held at Delpht. And it was answered: tha● that reason did not hinder, but that they were obliged to receive the decisions o● 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 pastors, ex diversis Ecclesiis, diversisque regionibus or●● Christiani in timore Domini conveniunt, ut ex Dei verbo justcent, quid in Ecclesiâ Dei doceri, aut non deceri conveniat, ●●nino credendum est Christum juxta promissionem suam ejus●adi conventui interfuturum, at que ●undum sancto suo Spirit● illustraturum ac recturum, ut nihil in eo quod ad veritatis, a● regni ejus detrimentum verti possit, decernatur.  
Nullus ords, nulla pax esse poterit in Eccliâ Dei, si e●ilibet quidlibet docere permi●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 Sin Delft Sess 26. Syn. Derdr.   many pious and learned Pastors sent from several Churches of Christendom 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 Prophets.  
This makes it further more manifest, that it cannot be said, that the Decrees of Synods are only 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 i● 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 heretics, 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, Heretics and Schismatics. 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 Schism and Heresy. But without any great necessity of reasoning the business, it is but hearing how the Synod delivers itself 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, e●s ad obtemper andum aequissimis supremarum potestarum mandatis, hujúsque Synodi ordini & judicio acquiescendum teneri. Seff 42. die 29, Decemb●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 ways juf●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, intent 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 allege 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 merely 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 expressly determined in the 26. Sess It is The Synod which is Lawful judge 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, the● 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 the●● Opinions by Scripture, as it has always happened in all the Conrests which have risen in the Primitive Church, the Controversy between them was concerning the true meaning of those passaged which were alleged 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 endless 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 show 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 governed 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 ● Judge. Behold a Court. But this Judge and this Court are not without Laws 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 favourable to their side; which Point is to 〈◊〉 cleared by the Sentence of the Judge. Here is the Rule he is to follow. It 〈◊〉 not the Law itself, the meaning whereof is actually in dispute, that is Judge. Were it otherwise, it were impossible ever to determine any thing. For the Law itself cannot explicate nor declare itself for either side: but it is He that has received Authority, who is to en● the strife according to Law, the meaning whereof he determines and applies 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. Hier●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 Baptism of Heretics, 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 applied, 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 sense 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 itself, so certainly the Judgement of him, who truly 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 only 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 sense of the Word of God: because, upon the matter, it is concerning this very sense that she gives Judgement between the Parties who give it a different sense, and who are oblige in Conscience to submit to her Judgement, under pain of being Schismatics, and Heretics; 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 gentlemen's 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, than judgement ●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 sepor●are themselves from communion with the rest. They are bound to acknowledge the Authority of the Synod, which is lawful Judge, and submit unto it, believing that what is there defined 〈◊〉 Truth itself stand this without any necessity of entering upon the question of its Infallibility.  
I demand nothing more for the prese●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 pen●ry of being Schismatics. And now having (as I make myself 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, an●●oisputable P●●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 sense of Scripture and Tradivon 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 wilfully 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, & híc praescriham, non alite p●obari debere nisi per easdem Ecclesias quas ipsi condiderunt, ipsi eis praedicando tam viuâ qu●d ●iunt voce, quàm 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 Catholic and Apostolic Church; he add 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 Preac●●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 maxim) 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 than it does belong to determine what our Blessed Saviour did reveal 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 entirely profess that the holy Church is lawful Judge of Controversies, and that (as Tertullian says) 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 Catholics, concerning the Immaculate Conception of our Blessed Lady. It is certain, that in former times men did not set themselves to search into that particular subject, because they did not so much as reflect upon it. There was only a confused kind of knowledge and a general Id●● of the privileges and Prerogatives of the Blessed Virgin above the rest of Mankind, without descending to particulars. People were wholly taken up with opposing those Heretics who drew up against the Honour of the Blessed Virgin, who would have deprived her of the glory of her admirable and perpetual Virginity, even after Childbearing; and above all, those who so violently pleaded against th● glorious title of Mother of God, which is the ground of all her other Privileges. They were satisfied to ascertain that true source or fountain of all her greatness fortifying it by Scripture and Apostolic Tradition, without regarding to penetrate further into that suit or train of other privileges which did accompany that one great prerogative; or examining particularly, whether it were to be concluded, by a legal ensequence flowing from that Principle, that she was preserved at the first instant of her being, from Original sin. It was not at that time positively believed that she was exempt from that stain; neither was the contrary in their Creed. And this because it was not so much as thought upon.  
At another time it has been thought good to employ many serious-thoughts upon this subject, and to search more narrowly into the business. Great Contests have risen about it. Whole Volames have been written by Learned men, who have produced strong and clear testimonies out of the Holy Scriprures for it, and have endeavoured to derive it from the very Fountain of Apostolical Doctrine, by the way of Tradition. Whole Universities, and especially that of Sorbon have spoken loud in favour of that Opinion, and engaged themselves by solemn Oath to maintain it. And yet notwithstanding the Church has not thought fit absolutely to determine any thing concerning this matter of so great importance: But leaves us at liberty to believe what we please, concerning it.  
She has not proceeded in the same manner concerning her exemption from all guilt, even of venial sin. For this she has decided and resolved upon as a matter of Faith: not that she had any new revelation thereof since the time of the Apostles; but that before, the proposing this verity to the world 〈◊〉 be believed, she consulted with the holy Scriptures, Apostolical Tradition, and the opinions of holy Fathers, concerning the preeminence and qualition of the Mother of God, for the finding out the whole extent of them. An having discovered by this means, th● her being exempted from venial sin w● comprehended in that Supreme Dignty, as a necessary consequence is ●●cluded in its Principle, she has defined as a Point of faith revealed in the We of God, in which it is contained. Th● is the reflection of the most eminent as Learned Cardinal de Lugo in his exc●lent. Treatise of Faith. Disp. 3. Sect. 5. n. 7.  
Let us now imagine the Churd should do the same concerning the 〈◊〉 emption of the Blessed Virgin from Original sin. Let us suppose that she h●ving examined the passages of Host Writ, and the Testimonies of Trad●● on which are alleged upon this subject should find this also included, as in necestary consequence, as she did the other (as it is not unlikely she would, If she should think fit to proceed to a further examine of the business) then all we who are Catholics, and agreed in this, that the Church is Judge of Controversies, and that we are bound to submit to her Decrees, should quickly lay aside all difference of opinions, ●●d, although we had not hitherto held seas matter of Faith, should then believe it to be so; not because there had been any new Revelation concerning it, ●●t because the Church should have declared it to have been always revealed, although there was not a general Agreement concerning that Revelation.  
16. Behold then us and Protestants agreed, as I take it, upon this Principle; that the true Church of Christ has power to decide and propose that as an Article of Faith, which antecedently to that decision and proposal was not of obligation to be believed. From whence is easily concluded, that, for the franing an exact rational discourse in matters of Faith, it is necessary to avoid these two extremes, which a lose kind of reasoning is apt enough to fall into. The first is; That this has not always been believed, therefore it is not now to be believed. The second: This is 〈◊〉 believed; ergo, it has always and in a● Ages of the Church been distinctly believed. It is evident by our Principle● that this way of reasoning is very salk and erroneous.  
Here then is the reason why, when there happens a Contest between two Parties of the same Church (supposed always the true Church, as we shall by and by show) it is not always necessary that we search narrowly into the doctrine of Antiquity, for the discovering what was held in those days concerning the matter in Dispute: It suffices for ending all debates, that we know what the Church (having taken full cognisance of the matter) shall have determined by a solemn judgement and Sentence according to the usual form and method. What she resolves in such occurrences according to the Word of God, the true meaning whereof she faithfully gives us, is to be received as matter of Faith, whether it were beforehand known, or not known to be so. And the contrary is an Error, which we are obliged, with her, to condemn and anathematise, unless we intent to become Infidel; and Schismatics. Here is the Principle we are agreed upon on all sides, as I have made appear both by the Doctrine and proceed of our Adversanes themselves. It imports now very much to apply this to the particular subject we have in hand, and it shall be my endeavour to effect it.   

CHAP. III. The applying this agreed-on Principle to the Subject of the Holy Eucharist.  
TO make a due Application of this general Principle to the subject of the Holy Eucharist, with the same peaceableness and quiet, we have hither to endeavoured to maintain, and together with the consent of Parties, we must needs step a little aside, but still in such order and measure, that we may go friendly on in the same path hand in hand together, without justling one another, still laying all Disputes aside.  
The first step therefore, that I make of this kind, is, to produce what is agreed upon on all sides to have been in all Ages believed concerning the Holy Eucharist: to wit, that it is a Sacrament which is a Memorial of the Death of our Lord Jesus Christ, who is there present, and wherein his blessed Body and precious Blood are truly received by the Faithful according to the express words of the Son of God himself, who says: Take and eat, this is my Body; do this in memory of me. This is what Protestants themselves (in the selfsame terms) do own and profess. For they will not have the Sacrament to be a mere figure or empty sign without efficacy, but they do maint a● that it does communicate unto us, in a most real 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 jesus 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 jesus Christ.  
Behold here, I think, the same words I myself made use of.  
We also all say the very fame in the selfsame 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 truly received by the Faithful; and we maintain that this has always 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 days 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, maintained stiffly 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 Cla●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 always aught 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 stopped upon the way by meeting some body who might be resolved to Dispute the passage with me. This being so, it is decreed that I will not thrust myself 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 accompanied 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 Learn●● observations upon so many rare passage as they produce, I am fully satisfy that the Ancient Fathers were of the same positive Belief we now are of concerning the Real Presence, and of that which some ages past, has been called by the name of Transubstan●●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 ●●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 discoveries in that rich Country, and i● those happy times, which have afterdy been so often viewed and traversed.  
This, notwithstanding, we must gr●●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 sense: that they allege other places against us, which, as they imagine, have, a first sight, something of intricacy in them, and serve to dazzle our eyes, and ●ye us some trouble: These they force us to qualify with some moderation, to explicate and distinguish so to reduce them to their true sense 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 allege 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 alleged for them against ourselves, 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 alleged, 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 sense and meaning which I really think aught 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 Learnedest Ministers of the Church of Paris said pleasantly enough: 
Mr. Dialle in his Book of the true use of the Fathers.  that as by force of imagination (which models the sound, and determines it to the expression it fancies) we make the Bells speak what we list; even so in citing and alleging the Fathers, we make them say whatever we have a mind they should have said: and it is the resolution of drawing them to our side, which determines their say to a particular pretended sense or meaning. I require then of you, for the present, that you rest upon what was said, on this subject, by that Minister who was so long and so faithful a Servant to the Party. This has so much reason and equity in it, that I make myself believe you will never have the heart to refuse it.  
And now, in case the Fathers by you cited, should not be found to have so positively mentioned the Real Absence, as you pretend they have done, and we deny, you would not be upon much worse terms, as to the main business: Because, according to you, the Fathers are not the R●le of Faith. So likewise, if it should happen that those, whom we make use of in opposition to you, should not have declared themselves so clearly and distinctly for a Real Presence, as we suppose they have done, and you deny it; for the same reason we should not be much inconvenienced by it; seeing especially, that the true Church, in which resides the power (when Contests do arise) of defining what is of Faith (in such manner as we have already mentioned) has yet determined nothing in the case, nor declared in particular what is the meaning of this or that passage of St. Cyprian, St. Cyrill, or St. Augustine &c, Let this then, for the present, remain undecided; and let us proceed as if these Fathers, who are the occasion of this dispute, had said nothing clearly and distinctly concerning this mattery think there can be nothing more 〈◊〉 and reasonable than this. And I can not apprehend that either Monsie● Claude, or any of his Party, will think fit to Dispute this Point with us. For if they object Fathers against us, it is nor than (according to their Principle●) they pretend they are infallible, and that what is to be believed is to be decided by their Authority; but it is to show us, that they can fight us at the same weapon we sometimes make use of against them.  
4. As to the second thing in Contest, to wit: Whether there ever was a time in the Church, wherein there was but a confused kind of knowledge touching this Mystery, without reflection upon either Real Presence or Real Absence; Monsieur Arnaud proves in one whole Book, that this could not be. And for mine own part, I confess unto him, that if he had none else to deal with besides myself, he should not at all ●eed to give himself any further trouble of arguing the business, for I am absolutely of his persuasion: Nay, (I'll add further) should make a scruple in Conscience to refuse my consent to so rational and well-grounded an assertion. But (by misfortune) Monsieur Claude is not of my humour, and will not yield the least in a point where he imagines he has some advantage: and which he seems resolved to make good to the very last. Behold why I am more than half persuaded to ield up something of that right which I might so justly claim; and this for peace and quietness sake, and that I may not be engaged in a Dispute, which I have resolved to decline as much as may be. Let us then frankly grant what he demands, although we are far enough from agreeing with him upon the matter. Let us not contest with him about a Point, which we may dispense with, without any great difficulty. Let him have full scope to fancy to himself such an obscure dark season of confused knowledge. Let that invention of his own brain pass for a reality; and that Christians actually (as he will have it) were, at that time, in a state of ignorance and obscurity. I am contented to yield so far for his satisfaction.  
And now, by way of one little peaceable digression more.  
5. I will grant moreoever, that this great Mystery has not at all times been examined to the bottom; and that men did not employ themselves so much in the discussion of this, as of many other Points. The Fathers indeed have not written such large Treatises of it● as afterwards were written, and as themselves have written concerning other Mysteries, which they were obliged to maintain against those who opposed them.  
All the Heresies of those days, which interrupted the peace of the Church, were chief concerning the most Blessed Trinity, concerning the Divinity and Incarnation the Word Eternal. They were at peace and quiet concerning the most Holy Eucharist. It was not at all questioned by the Heretics of those days. The hour for that was not yet come. Here you have the reason why the Holy Fathers insisted chief upon the defence of such Mysteries as were then questioned or opposed. It was upon those occasions they compiled those great Works of theirs, with so much exactness, explaining and clearing many particular Points, which were not much looked upon before those Contests were raised in the Church upon different occasions.  
Without question, there can be no great difficulty to agree, that the same has happened in the subject of the Holy Eucharist. That there was a time; when men did not set themselves to Write purposely of the depth of the great Mystery, as they did of some others about which men's wits were at work by occasion of some Propositions which had caused some disturbance. There has been another time, when men did upon design, fall a writing more at large, for the explicating, not only the nature of this Sacrament, but also of the Mysteries contained therein. It is most certain, that about the beginning of the ninth Age, 
Anno 818. Bell. Sermon. Defence of the Perpet. l. 8. c. 10. pag. 840.  Pascasius Radber●● writ a Treatise of this nature, in the Book he made concerning the Body and Blood of our Saviour. Whether he were the first or no that treated of this subject in that manner, discussing the particulars more-minutely, with method and at large, uniting together all the parts belonging to this glorious Mystery: Whether there were at the beginning many adversaries who shown themselves in opposition to his Doctrine, 
Pag. 227. Pag. 629. l. 8. c. 8.  as is pretended by Mr. Claud●, or very few, and those who durst not publicly show themselves, as Monsieur Aenand evidences very learnedly and clearly: concerns me not at all. It is sufficient for me, that it is most true, as both agree, that that Book, in fine, 
Ibid.  was cause of some trouble, and (as is said of it in the Defence of the Perpetuity) had this effect in some, 
Pag. 813.  that having given them occasion to look more 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 ways and Philosophical explications and to qualify them with certain solutions which drew near to those of the Calvinists.  
Moreover whether joannes Scotus, and Bertramus be two several Authors, or but one and the same. Whether he or they did directly oppose the Doctrine of Posc●sius; or whether they only gave him a hit indirectly, by teaching a Doctrine contrary to his, in the ninth Age: Whether his or their Scholars 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 Archbishop 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 public 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 handsomely and quietly off, and we find ourselves 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 Controversy was concerning Scripture, and the meaning of those Places which were alleged 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 days, define any thing concerning this matter that we may stick to this, as to the settled and resolved 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 ●●course the matter concerning the ma●● and qualities of the True Church. This is already done to my hand by the Learned Cardinal Bellarmin, and Cardinal Richelieu, with exceeding great strength of wit and clearness of reas● 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 obliged to grant me, if they be not re●●ved to condemn their own proceed. I have, therefore, only this little short Discourse to make by way of cer●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 public Authority according to Rule and Custom, 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 only Church, before separation made. It cannot then be questioned, both Patties must of necessity be agreed upon it, but that she being the only 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 rebels and Schismatics.  
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 itself) would prove a mere Babylon, and a fearful 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 falsehood.  
7. In Civil Communities there are always 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 itself) they are no other than Parties Contesting; Plaintiff and Defendant. They must also have their Solicitors, their Attorneys, and their Council 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 Outlaw, 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 denied, 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 Schismatics.  
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 Gentiles become Christians were not Circumcised, according to the Custom 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 persuasion, to the Apostles and Priests at Jerusalem, 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, show to the Gentiles by help of their Ministry, 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, etc.  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, etc.  and St. Peter having first declared himself upon the Point, and being seconded by St. james, 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 only 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 Heresy 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 only 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 settling whereof, and reaniting men's 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 styled themselves the True Church, and called Councils amongst themselves: they are still held, and Protestants (generally) do even at this day, hold them for Heretics, 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 always been accounted Heretics, 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 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 only relied upon, their Doctrine was purely Orthodox, and that they were the true Church: it is certain they would have either hearty 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 than being esteemed Schismatics, and people that proceed very irrationally.  
This being so solidly grounded and settled by mutual consent it seems to me we are now in a very ready way to end all our quarrels, and reunite our understandings, by an application of this undubitable maxim 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 Mystery, without so much as dreaming of a Real Presence or Real Absence.  
Those who first took upon them, as he says, 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 knowledge, 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 selfsame 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 settling the Doctrine of Real Presence. We can only 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 easy 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 herself, 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 express herself more clearly and more effectually concerning any subject.  
For when Berringarius: Archdeacon 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 john Scotus or Bertram (which at the first had made no great noise) and to maintain it, with a great deal of vapouring and bustle, 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 john 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  was again heard speak for himself also, and his Doctrine again condemned; not only by the Council, but by himself; who publicly renounced and anathematised it, according to that famous Formula: Ego Berengarius, etc. 
de consecr. didst 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 john Scotus in full and open Council.  
But he being of a most unsettled 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 Scholars 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 abjured, 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 sense.  
This last time he shown himself by his constancy to be more man than formerly. For he persevered in repentance until his death, which happened ten years after upon the Feast of the Epiphany of our Lord, when (as is related by William of Malmsbury) he said: On this day it is that we Celebrate the Feast of the Apparition of our blessed Saviour, and on this day it is, that h● will appear to me, either to receive me into his glory, as I have some hopes he will, in regard of that Penance I have done: or (which I have too much reason to fear) to punish me, for having seduced so many poor souls.  
The truth is, he left many disciples after him, who proved more obstinate in Error than himself had been, and who, from time to time, had the luck to make such Proselytes, as our Protestants perchance, would make some difficulty to admit into their Communion. For this cause, six years after his decease, his Error was condemned afresh in the Council of Plaisance, where they were forced to meet in the open fields, by reason of the prodigious multitude of Prelates and Divines, who came thither from Italy, France, Germany and other parts of Europe, even from the Empire of Constantinople, with the Ambassadors of Alexis, who there demanded succour against the Infidels. The Historian who was contemporary with this Council, 
Berthol. Constantiens.  and gives us an Abridgement of it, having been himself there present in the company of nigh four thousand Ecclesiastical persons, and above thirty thousand of the Laity, who were as Spectators of it, has these very words: Moreover the Heresy of Berengarius, which long ago had been anathematised, was here again Condemned, and the contrary, Catholic Doctrine confirmed, to wit: that the Bread and Wine when they are Consecrated at the Altar, are truly and essentially, not figuratively only, changed into the Body and Blood of o● Lord.  
After this, 
Item haeresis. Berengariana, jam ab antiquo saepissimè anathematifata, iterum, damnata est, & sententia Catholicae Fides contra candem firmata, videlicet quod panis & vinum cum in Altari consecrantur, non solùm figuratè, sed verè & essentialiter in Corpus & Sanguinem Domini convertuntur. 1215.  some time passed in the Church without hearing any more of this business. But the Albigenses undertaking it again about the twelfth Age, the fourth Council of Lateran renewed the condemnation of it about the beginning of the thirteenth. There was also to be seen one of the goodliest and most numerous Assamblies of the Clergy, that ever had been, known. For it consisted of four hundred and twelve Bishops Greek and Latin; of above eight hundred other Prelates and Doctors from all parts of the Christian world, with the Ambassadors of both the Emperors, and of all the Kings. There was solemnly confirmed the Doctrine of the Real Presence, and the substantial change made in the Holy Eucharist. And as in the great Council of Nice, they made use of the word Consubstantiality, for expressing what the Word of God teaches concerning the Divinity of the word Eternal: So in that of Lateran, they applied the word Transubstantiation, for the expressing that admirable change, which the Church, 
Transubstantiatis pane & vino in Corpus, etc. t. 4. Conc. Extrav. de sum. Trin. 〈◊〉 firmiter.  by a necessary sequel, has deduced out of the words of Christ himself.  
11. Our Brethren of the Reformed Church, will here, peradventure, tell me, that they do, by no means, acknowledge the Church of Rome to be the True Church, as Berengarius did, and that they have no intention to follow him in obeying her Decrees, as that  did. I did foresee well enough that this might be objected by them, to give me occasion to fall into Dispute. But this snare is easily avoided, by telling them, that this is not our business for the present. It is not now our question, whether the Church of Rome have yet at this day all the Marks of the True Church: whether she be the Holy City of God, or become a Babylon, being fallen into an horrid confusion and corruption of Doctrine. They may, if they please, find wherewithal to satisfy themselves in this Point, in those Doctors who have treated of Controversies, and particularly in that great Work of the great Cardinal Richelieu who has scarce omitted any thing which might be said upon this Subject. And, consequently, I think it were not hard, by very good reasons and motives, to show these Gentlemen, that they have done themselves no great right in separating themselves from her. But this being a Point which may afford matter of Dispute for all such as are in the humour to quarrel with any thing which is not according their fancy: I have taken special care to avoid it, and to say nothing of the Church of Rome. We speak here only of that Church, of which, those, who first began the debate, were members, before she had determined any thing on either side. Whether this Church were the Church of Rome, of not the Church of Rome, concerns us not at all; so we be agreed in this, that it was the True Church at that time. I have need of no more. I will have nothing at present, but what Monsieur Claude pleases to afford me.  
I will enter, with him, upon the ninth Age, when the True Church, after her good days, which lasted eight hundred years, found herself, I know not how, in a confusion of knowledge. After which, some there were, who montioned a Real Presence; others opposed it, still remaining jointly together in the same Church, before they separated by a refusal of obedience to her Decrees. Hereupon the Dispute growing hotter and hotter, the Church gives Sentence. That Church, I mean, whereof the two Parties contesting are members: which Church is the True one, because the only one before separation made for the constituting another Church apart; and which Church also has full power to end all Differences, so as to oblige to a submission to her Decrees. Behold here what is precisely required, for the concluding all I pretend to, which I shall now endeavour to make out.  
12. Let us then now come to reunite all the parts of this Discourse, that we may make it up with the consent and agreement of Monsieur Claude. Behold here, people who are of the same Church with us, which Church, even according to himself, is the true Church there being but one in the world for them and us too at such time as all, according to him, were yet in that confusion of knowledge.  
Some, as he tells us, think good to propose a Real Presence: Others oppose it; and stand for an Absence. Here you have the Parties contesting.  
When the Dispute grows hot and makes too much noise, a general Council is held, which represents this Church, and which upon the emergency of concestors, as we are agreed, has power to determine what is to be believed as matter of Faith, even although there was a general ignorance of it before.  
When the Decree is passed, those who are cast, and who before their condemnation were of the same Church, must not say that she is unchurched, and that it is they themselves who now make up the Church, under pain of being held, not only Schismatics, but also very extravagant fantastical persons. And those who follow them after this, and declare for them, at what time soever it be, become fully as criminal as those who first separated themselves from the Church in so unreasonable and so unjustifiable a manner.  
This Assembly or Representative, having examined the proofs and reasons on both sides, and consulted with the Holy Scriptures, which are the Rule of Faith, has often declared, that the Rea Presence and a substantial Change are to be believed; and has condemned as an Heresy, that opinion which stands for Real Absence.  
Of all that I have now said, I cannot imagine any one Point, which can be called in question, as I have stated the business. And I think I have made it appear by the very words and Principles of Monsieur Claude himself, that he is bound to agree with me in every particular; since by following his own conduct, we find ourselves exactly and precisely in the state and condition of the Synod of Dort. In the mean time those who first stood for a Real Absence, against those who proposed a Real Presence, when they saw themselves condemned by that Church of which they were, and which before their condemnation, was to all intents and purposes, the real True Church, as we are agreed, undertake to say, that she is not so, and that they only, who maintain what she condemns, do constitute the True Church.  
Now, according to the Principles a greed upon, I cannot discover how they can avoid being held Schismatics. And, by unavoidable consequence, all those who have taken part with them these five hundred years, must needs be subject to the same censure. It being certain that they join with those, who separated themselves from the True Church of Christ, for no other reason, but because they found themselves condemned by her.  
It is true that that Church which is acknowledged to have been at that time the True Church, was indeed the Church of Rome or Roman Church. But what follows from thence, according to the Principles agreed upon, but that we must conclude for Her, all that has been said in behalf of the True Church, even by the consent of our adversaries themselves. And that those who were of that Church, before they withdrew themselves, upon that Judgement she gave against them, could not in reason and suffice, say, that she did now cease to be the True Church, and that she misunderstood the meaning of Holy Scripture▪ For she being the True Church, as themselves grant, before this happened 'twas she that was Judge thereof, according to the Decree of the Synod of Dort, and not they, who (according to the same Synod) were bound to submit to her Judgement, and to hold that for the true sense of Scripture, which she followed in her decisions.  
All this is so clearly proved, without mixture of any proofs by way of Disputation, that I think I shall do well to stop here, without pretending any further, that I may peaceably draw those consequences which this great Principle affords us.   

CHAP. IU. The Consequences which naturally flow from this Principle, by a due application thereof.  
1. IN the second Chapter you may have seen, how the True Church when contests do arise, has power to decide them according to the Word of God, and to propose that unto Christians as matter of Faith, which, antecedently to such decision, they were not obliged to believe, because it was not clearly and distinctly known, but remained as yet involved in a general and confused knowledge.  
In the third Chapter we did apply that  Principle unto the subject of the Holy Eucharist, and have clearly showed, that the Church of which the first contestors than were, and which being the only Church, before separation made by one of the Parties, was also the True Church, did decide this matter, according to method and Rule, in favour of the Real Presence.  
From these two Verities thus established, even without Dispute, and byways, we were all the way agreed upon (taking along with us the thoughts of Monsieur Claude, and allowing him whatsoever he was pleased to ask) it will not be hard (in this Chapter) to to draw some consequences which offer themselves unto us, and which it is impossible not to discover, how little soever we desire to reflect upon what we have fairly and candidly acknowledged to be true.  
2. For first, who does not see, that it is necessarily inferred from thence, that although the Real Presence had not been believed before the tenth Age, (which notwithstanding is a great mistake) yet we are now obliged to believe it: Because the True Church of which the first Contesting Parties were members, and before their being condemned, acknowledged her for such, has put an end to the quarrel, giving Sentence for, and proposing as matter of Faith, the said Real Presence.  
Moreover that those first Abettors of a Real Absence, by refusing to submit to her Judgement, became Schismatics; and that all those who declared afterwards for that Faction, are as faulty, and in the same crime with them. I do absolutely believe, with the Author of The Perpetuity, etc. that, considering some circumstances and certain matters of fact, which cannot be denied, it was morally impossible that such an insensible change should have been made, by passing imperceptibly from a belief, which is pretended to have been of a Real Absence to that which we now have of a Real Presence. But in case such a change was made, not by way of negation, but of Addition, passing, from an obscure confused kind of knowledge, to a distinct positive Belief of the Real Presence, proposed for the lucidation or clearing this great Mystery (in such manner as Monsieur Claude is pleased subtly enough to imagine) yet the obligation of believing it would still subsist and stand in force. Because the same Church, of which the Parties, who were first in Dispute about this matter, were lawful subjects, having heard and examined their Reasons, did judge, according to Rule, that it was of Faith.  
It is not therefore now lawful to follow those who revolted against their Mother Church: for the same cause that Monsieur Claude will, without question, freely grant, that it was not lawful in Conscience, to side and take part with the Monothelites, who would by no means receive the Decree and decision of the Church they lived in, touching two wills and operations in Christ. On the contrary I am sure he does reteive and reverence that Doctrine as an apputtenance of faith, although here was also a change in the same manner (by way of Addition) in the belief of the Church; and that this distinction of wills and operations was not, before, clearly and distinctly known.  
Some body, perchance, may here tell me, that, for this very reason, the Protestants of these days 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 only Church, and owned for such by both Parties, before she declared herself 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 maxim, 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 inspired by the Holy Ghost, who has promised to teach her all Truths, as occasions require, what she defines is always conformable both to Scripture and Tradition.  
Thus it is that we are to learn, by her definitions, what is the true meaning or sense 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 alleged for the upholding their upstart doctrine. As for example, about that in the fifth of St. john, 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 sense were hotly maintained by the two Parries, each of them challenging the true sense 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 term, 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 sense thereof, and there arose an obligation (through this definition) of believing that that was the true one, which was given by the Divines who 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 alleged for it. When at first the poposition was 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 sense of those words: This is my Body: One side maintaining, that they did express a Real Presence; and the other pretending that they only 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 sense which might be given to those words, This is my Body. From that time forward it was no longer lawful to doubt of the sense 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 sense 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 says) 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, mishap their errors accordingly. Thus it becomes necessary upon such occurences, to regulate the sense 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 inveigh 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 alleged for the authorising his impious blasphemies, and that the whole Church represented in that Council, had erred grossly for want of understanding them. Thus when Disputes arise, we ought not to judge of the Doctrine of the Church, by that sense which ourselves give of Holy Scripture, but we must judge of the true sense 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 custom 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 always prove so very intelligible, even to the Learneder sort of men. There is, notwithstanding, this difference, that as no one of those Fathers in particular, is the Rule of her belief, so does she not so abselutely determine by her Decrees, what is the meaning of such or such a passage of theirs (leaving it many times to our discussion) as she does that of holy Scripture, which she permits not to be called in question.  
4. And from hence we draw a third Conclusion; that, when in any Province or Kingdom, a difficulty does arise in matter of Religion, it is very uneffectual and preposto us to undertake to compose it by way of Disputation or Conference. Experience has often showed, that such proceed serve only to increase the Division and render it endless; provoking high spirits, and putting them upon a pike of Honour, which permits them not to be much moved with any reasons of an Adversary.  
We must come quickly to that fixed and settled Point (I mean the Sovereign undeclinable Judgement of the Church) in which there are two several times or seasons which are, of necessity, to be distinguished: that which goes before, and that which follows after.  
In the first of these, writing on both sides, so it be without bitterness, with a good intent and design to make Truth appear, is very lawful. And then the Reasons alleged in such Writings, the Fathers who happen to be cited pro and con, do make (as it were) Plaintiff and Defendant, Council and Plea in the Court. They are the Bills and Answers. The Replies and Repartees are the difficulties proposed on both sides. But what the Church definitively pronounces, having taken cognisance of, and examined things according to the Rules and proceed of the Court, this becomes a Decree, this is Truth, this is the fixed Point we must stick to and rely upon, whether the Fathers cited did distinctly believe it or no.  
In the second of these times or seasons, in case those whose doctrine stands condemned, will not acquiesce and submit to Judgement, Princes and Magistrates, who are as Protectors of the Canons and Definitions of the Church, have a duty incumbent upon them, to procure and exact that obedience which is due, and to endeavour the quieting and reducing such turbulent spirits by such means as they shall judge most efficacious. And, in the mean time it shall be lawful for the Learned to Write more vigorously against them, and to bring Scripture and Fathers (as has been practised by many knowing Controvertists) not by way of discussing a matter which is yet within the bounds of incertitude; but to make the weakness of Falsity appear, and to show the force of Truth, and the conformity of the Judgement of the Church with the Doctrine of Antiquity.  
For all other Persons, it is much more to their purpose, not to meddle with, not hearken to any thing of this kind, but to satisfy themselves, saying: This the Church has defined, this I ascept, this I will stick close unto. In my opinion this is all which ought to be proposed to the Faithful, without making them Judges of Controversies is Faith, and without giving them occasion to enter into Dispute concerning this place of Scripture and that of Holy Fathers, which for the most part, are things beyond their reach and capacity. 
Si quid tibi videtur vel ambiguitate pendere, vel obscuritate obumbrari. Tertull. de praesc. c. 14.  Curiosity does frequently come in for a part: and that serves only to beget troubles and perplexities, when they are not able to penetrate to the secret meaning or bottom o● such passages; or to raise a presumption in them, when they imagine they comprehend the matter: and so come to fancy themselves no mean persons searching curiously into every thing, with a great deal of hazard and danger to light at length upon something that may give them a check, and make them begin to waver for want of understanding, 
Ignorare melius est▪ ne quod non debeas noris. Ibid.  together with an excess of rashness and boldness. It is much better (says Tertullian) to be ignorant in that kind, lest by some gross mistake or ill-understanding you come at length unfortunately to know what you had better been ignorant of. 
Fides tua, inquit, te salvum fecit, non exercitatio Scripturarum. Fides in regulâ posita est, exercitatio autem in curiositate consistit, habens gloriam solam de peritiae study. Cedat curiositas Fidei, cedat gloria saluti.  'Tis Faith a Christian is to be saved by, not by discussing Texts of Scripture and passages of Holy Fathers. For the having faith, it suffices to stick to The Rule, learning the true sense of Scripture from the Doctrine of the Church. But the Spirit of arguing and disculling, which I here point at, comes very ordinarily from an excess of curiosity, and is only subservient to vanity, for the gaining a little glory, by making a vain ostentation of the knowledge one has got by his own industry and study. 'Tis but reason that Curiosity should give place to Faith; and and vainglory to serious thoughts and care of our Salvation. To this end it is necessary we stick close to that Rule, to that settled Principle, which is the true Science of a Christian, I mean, we ought to learn of the Church what the Word of God teaches us, and what is the meaning thereof. 
Non obstrepant adversus regulam, nihil ultra scire, omnia scire est.  Let no m●● oppose this rare Maxim. To know nothing more than this, is, in reality, to know all things.  
5. From what has been now said, we may yet draw a fourth Sequel: That this general Rule and universal Prindple received and allowed of by all, 〈◊〉 such manner as it has been propounded may and aught to be applied to every particular Point controverted, that we may come to have a ready and certain solution thereof. For those who first opposed the Doctrine we now make profession of, in any Article debated, either were at that time of the fame Church with those whom they opposed▪ which Church they owned for the True Church, there being as yet no separation made; or they were already dismissed from her. If they were of the same, it is but seeing what that Church, by her Representative, has declated concerning the matter in debate. For we are agreed that they were obliged to submit to her Judgement; so far as that, in case of contempt, it could not be lawful to take part with them, without falling, after their example, into open and direct Schism. But if they were already divorced from her, upon any other ground, or for any other precedent cause, it is evident from the same reason, that they were, upon the whole matter, already true Schismatics, because, either they themselves, or their Predecessors having formerly been of that Church, they ought not, after legal Sentence given, to have made a Separation; and consequently, that it is not lawful at this day to join 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 , 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 sense. Let us not engage ourselves in those quarrels, where the victory never appears certain, because such Champions are always 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 resolved in each of these particulars. Here you shall be able to discover wherein true Faith consists. Because the True Church, which in all men's 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 Schismatic. And it is no less evident, that all who join 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 Ecumenical Councils, which are, and aught to be reverenced and respected by all who call themselves Christians.  
I ask but this, which I think cannot be denied 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 public 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, gentlemans, 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 custom and practice of the Ariant; the Sabellians, the Nestorians, the M●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 ourselves. Have you not taken notice, that the Enemy of Mankind himself, when 'twas to his purpose, made use of Scripture? That father of lies said it as boldly, as some of his children afterwards, that the true sense of the Word of God made for him. 'Tis a Reflection 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 (says he) that teaches and Master of Heretics would needs persuade the Son of God, that, if he was the true Messiah, he must cast himself down from the Pinnacle 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 Psalms, 
Psal. 90. v. 11, 22. Sicut tunc. caput capiti, ita nune membra membris l●quuatur, membra scilicet Diaboli membris Christi, perfidi fidelibus, sacrilegi religiosis, Haeretici postremò Catholicis. Common. ●. c. 37.  where it is said, He has given his Angels charge of thee, that they keep thee in all thy ways. In their hands they shall bear thee; lest perhaps thou knock thy foot against a stone. What the Chief of Heretics 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, Heretics to Catholics, ever alleging 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 Heretic upon the face of the earth, who did not affirm this as stoutly and resolutely as any Catholic 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 than 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 which you give for the holding or renouncing an Article, be the true one. The first of these you can no more know or be secured of then we, 
Aug. count. Ep. Man. qu. voc. fund.  unless by means of the Church, to whom it is derived by certain Tradition. Learn the second then by the same way, since there is no other, by which you can come to any light thereof. This is what Vincentius Lirinensir shows in that excellent Work of his.  
All is not done when we have got the Rule, it must also be rightly applied and according to art. For, when in the heat of those earnest and tedious contests, which do arise about some subject or other, every one will confidently affirm that he applies it right and that it is in his sense that Scripture is to be understood, who can end the quarrel, or who has so much power and authority with the parties, as that his Opinion or judgement shall be regarded and bear the sway with them? Is it not absolutely necessary that it be some Judge, who has received both authority and light from God himself for the performing this office? And who can be that Judge but the True Church, in which the Parties were before separation, and her lawful Representative a Canonical Assembly, which alone has full power and Sovereign Authority to say juridically: It seemed good to the Holy Ghost and us? 
Visum est Spiritui sancto, & nobis. Act. 15.  Whatever else you can allege, may as well be alleged by another, who may make his advantage of it in as good measure and proportion as yourself can possibly do. The gift of Understanding, the interior Unction, the revelation of the Father, the private Spirit, and a hundred other pretty inventions, which have been, and are at this day made use of, contain nothing of regular, general or certain in them, or which an adversary may not affirm he has as much right to challenge as you. Who then is able to free us from uncertainties, in such encounters as these? who can restore us a calm after such a Tempest? who will bring back day to us after so dark a night? who will bless us with peace after war? who can bring such spirits together again into the same Sheep-fold under one and the same Shepherd? Can this be done but by the Church of Jesus Christ? That Church which is The pillar and ground of 
1 Tim. 3.1.  Truth. That House of God, which is built upon a living Rock, 
Mat. 16.18.  and when all the powers of Hell shall never shake, which most certainly they had done before this, had she once erred in defining matters of Faith. Finally that Spouse of Jesus Christ which he has endowed and quickened with his own Spirit for the instruction and education of the Children of his Family.  
7. I know you will approve of this. Nay I know it is to her you pretend to resort and make your addresses in your Assemblies or Synods for the clearing your doubts, and determining matters of difficulty and differences which often arise among you. I ask but this one thing at your hands. Do but proceed faithfully and sincerely therein. 
Omnes nos necesse est apud Christi tribunal adstare, redentes rationem, imprimis ipfius Fidei. Tertull. de praescr. c. 44.  And to this end, I beg of you in the Name of that Great God whom we adore, and who is to be our Judge, demanding of us principally an account of our Faith, that returning back to the source of our divisions, you will be pleased to reflect, that those who first questioned and disputed the Points which made the breach, were, even in their own judgements, of the same Church, which before the breach, was the only, and by necessary consequence, the True Church: That, consequently, that Church, during the contest, had full power to judge according to Rule and Order, and to define what was to be believed, and that the Parties were bound to submit to her Decrees: That those who stood condemned by her Canons, having separated themselves from her, became Schismatics, as well as Heretics. Because not adhering to the Doctrine of the True Church, of which they were members before their condemnation, they made a Party against her, and withdrew themselves into a society apart, which was cut off from Communion with her. And that finally all those who follow or take part with them, though a thousand years after, are no other than disciples and followers of Schismatics and Heretics.  
This is the Totall of what in this lined Treatise (principally in the matter of the Blessed Sacrament) I have endeavoured to evince (without conkling or Disputing the matter) out of such Principles, or the necessary consequences drawn from them, as we have been perfectly agreed upon.  
8. Now I beseech you, gentlemans, give me leave to tell you with as real a desire of your eternal Salvation, as the Prophet Nathan had for that of David, when he spoke those moving words to him, which pierced his heart: Tu es ille vir. Alas! Gentlemen, it is you who unfortunately are engaged in the party of those first rebels, who forsook the Church, to revenge themselves of those Decrees which condemned their Opinions. As the Laws both Humane and Divine, right reason, natural understanding, and the order and method which yourselves do observe, oblige you to acknowledge, that they were bound to submit to the Judgement of that Church which themselves owned to be the True one, and that they could not separate from her, but by evident Schism: so is it certain, that you (after so many ages which have passed since their Condemnation) cannot join with them, following their Doctrine and proceed, without bearing a part with them in their crime, and becoming guilty of their defection. Rather quit their company, wihose origin yourselves condemn. Return into the bosom of that Church, from which you find the first Authors of that Sect could not, in Conscience and natural equity, withdraw themselves, as they did, upon that score only, that the Decree was not in favour of their cause. Do not any longer trouble yourselves, as they do, with Disputing, pleading, and excepting, after Sentence is once passed. Allow me to speak unto you in the language of that worthy Martyr of Christ, and great Bishop of Lions, St. Irenaeus: Why do you, 
Non op●rte● adhuc quaerere apud alios veritatem quam facile est a● Ecclesiâ sumere, cum Apostoli quasi in depositorium dives plenissimè in eam contulerint omnia quae sunt veritatis, ut omni● quicunque velit sumat ex eâ potum vitae. Haec est enim vitae introïtus, omnes autem reliqui fures sunt & latrones, propter quod oportet devit●● quidem ilios: quae aut●m sunt Ecclesiae tum summa diligentia deligere, & apprehendere vertatis t●●●tionem. ●ren. lib. 3. adv. haer. c. 4 C●ucirc; m●●sta quae●in flu 〈◊〉 & var●●● haberet i●ter se collega 'em, sal●â un●ta 〈…〉 hoc per universam Catholicam observari placuit quod tenemus. 〈◊〉 con. Crescon. c. 32. Scripturarum etiam à nobis tene●● veritas, cum hoc facimus, quod universae placuit. Ecclesie, quam ipsarum Scripturatum commendat auctoritas. Ib. c. 33  with such pains, seek for Truth elsewhere, since it is so very easy to find it in the Church? for the Apostles having received it from Christ himself, have placed it there in trust, as in a rich Treasury, or in a great and stately Vessel, to the end that all those who thirst after that living water, may draw it from thence. For 'tis she which gives entry to life. Those who first separated themselves from her are but thiefs and robbers, who are by all means to be avoided, that we may join closely and solely with what comes from her, and learn from her the Tradition of Truth.  
To conclude, That we may all be of one Soul, and one heart, being all of one and the same judgement in the unity of true Faith let us end all Disputes by the Authority of the Church, as many great Prelates have done, who were before of different opinions concerning the Baptism of Heretics, always notwithstanding, providing for unity, as St. Augustine witnesses. And without entering into further Disputes concerning Texts of Holy Scripture, to which every one is apt to give their own meaning, let us hold it (as a thing unquestionable) with that great Saint; that we always act according to Scripture, when we do what the Church ordains, and submit to what she defines, she being fully authorised to that purpose by Scripture itself. Ut quoniam sancta Scriptura fallere non potest quisquis falli metuit huj●● obscuritate quaestionis, eandem Ecclesia● de illa consulat, quam sine ulla ambiguitate Sancta Scriptura demonstrat. To the end that, as the Holy Scripture cannot deceive us, if any, through the obscurity of the question in agitation, fears to be deceived, he may take advice and counfil therein of that very Church which the Scripture itself, in clear terms, recommends unto us.   Et ego dico tibi, quia tu es Petrus & super hanc Petram aedificabo Ecclesiam mean, & portae Inferi non prevalebunt adversus eam. Matth. 16. And I say to thee, that them are Peter, and upon this Rock will I build my Church, and the Gates of Hell shall 〈◊〉 prevail against it. Matt. 16. v. 18.  

An Extract of the National Synod held at Alez 1620.  
Whereas it was proposed unto the Synod, as necessary to deliberate upon some efficacious means for hindering the Errors of the Arminians, which had caused so much trouble in the Low-countrieses, from getting entrance also into this Kingdom: The Congregation having admitted of the said Proposal as laudable, just and necessary for the peace of the Church. for preserving purity of Doctrine, and for a straighter union with all other the Reformed Churches has thought good, that as the distemper of the Churches of the Low-Countries puts us in mind of looking to ourselves, so we ought to follow their example, and prevent the mischief by the same means by which they have expelled it.  
Wherefore seeing that the National Synod of Dart convened by the Authority, wise counfil, and vigilance of the most Illustrious Lords States General of all the Provinces under their command, at which were present many great Divines of the other Reformed Churches, hath been to the said Low-Countries, and is found to be at this hour a most effectual remedy for the purging the said Church, and rooting out Heresies in the Point of Predestination, and other Points thereon depending; This Congregation, after having invoked the Name of God, resolved, That the Canons of the said Council of Dort should be read in full and open Synod; and recital thereof having been made accordingly, and every particular Article seriously and attentively weighed and pondered, they were by consent received and approved of as conformable to the Word of God, and to the Confession of Faith of our Churches, designed and contrived with a great deal of prudence and purity; most proper for discovering and convincing the Errors of the Arminians. For which reason all the Ministers and Elders deputed for this Assembly have sworn and protested, every one for himself, that they do approve of and agree unto the said Doctrine, and that they will maintain it to the utmost of their powers, so long as they have breath in their bodies. The form and tenor of which said Oath, together with the names of the Deputies underwritten shall be annexed to the said Canons and Oath. And for the rendering the said Agreement more authentic, and of greater authority to the obliging all the Provinces thereby; it is ordered by the said Congregation, that this present Article shall be printed and added to the Canons of the said Council, and that it shall be read in all Provincial Synods, and Universities, there to be allowed, sworn unto and signed by the Pastors, Elders, and Professors of the Universities; as also by all those who pretend to be received into the holy Ministry, and Profession in Universities. But if any one shall, either in whole or in part, reject the Doctrine contained in, and decreed by the Canons of the said Council, or shall refuse to make oath of his consent and approbation, it is resolved and ordained by the said Congregation, that such Rejecter or Refuser shall not be admitted to any charge or employment Ecclesiastical or Scholastical whatsoever.   

The Form of the Oath.  
I A. B. do swear and protest in the sight of God and this Holy Assembly, that I do receive, approve of, and embrace all the Doctrine taught and agreed upon in the National Synod of Dort, as entirely conformable with the Word of God, and that Confession of faith which is professed in our Churches. I do moreover swear and promise to presevere, during life, in the profession of the said Doctrine, and to maintain it to the utmost of my power: and that neither in Pulpit nor in Schools, nor, in Writing, I will departed from that Rule. I do also declare and protest, that I do reject and condemn the doctrine of the Arminians, as making the Election of God to depend upon the will of Man, extenuating and annihilating the Grace of God, elevating man, and the force of his  for the more dangerous precipitating of him; bringing in Pelagianisme again, disguising Popery, and overthrowing all certainty of Salvation. So help me God, and be merciful to me, as I swear all as above without any equivocation or mental reservation.   

An Appendix of the Translator.  
IT is scarce to be hoped, especially as the world now goes, that this little Treatise, though written in as peaceable and civil a Method (according to the Author's promise and design) as ever, I think, any thing of this nature has been published, will pass without censure and exceptions. Some perchance will wonder what a French Writer; what Monsieur Arnand and Monsieur Clande do upon our stage. But I hope they may be persuaded, that it is not the first time a French man has spoke good fence, though in bad English. As we willingly receive Merchandise, 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 Claud● 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 Soldier of the Catholic Church. The subject of Dispute between them is of common concern. And, perchance the settling of that one Point, upon such grounds as my Author, 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. 'Tis 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. 'Tis pity 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 Author chief 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 proceed, that there is a great deal of reason for their so doing: such as (setting aside passion and preingagement) cannot be parlleled by any of the dissenters.  
But as I must confess myself a friend of my Author's 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 lie open to exceptions. It shall be sufficient for me, to give a hint at what has passed 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 proceed of our own Reformed Church in late days; that is in Queen Elizabeth's, King James', 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 Catholic 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, ●an. 5. in 1603. Whosoever shall hereafter affirm, that any of the 39 Articles agreed upon by the whole Clergy in the Convocation 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 public revocation of such his wicked error. And now I am apt to believe that those Learned men who could not choose 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, etc. 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 only, 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 Heresy, Schism, 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 Heresy, but only such as heretofore have been determined, ordered or adjudged to be Heresy 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 Heresy by the express and plain words of the said Canonical Scriptures, or such as hereafter shall be Ordered, judged, or determined to be Heresy by the High● 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 Scripture●. And here, by the way, let me entreat you to call to mind the Discourse concerning this Point, which I suppose you have already perused in the second Chapter, Sect. 11. etc. of this small Treatise; than 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 made appear, why those other subsequent Councils, which had the same Promise of special assistance from him who was and is able to make his Word good, may not be supposed to have proceeded according to the same Rule of those former, defining and declaring according to the express and plain words of the Canonical Scriptures: and who it is (by the express and plain words of the said Canonical Scriptures) who has received Commission to Judge of the Case.  
But lastly, (which is chief to my present purpose) does not here an High Court of Parliament (the Legislative obliging Power of the Nation, with the assent of the Clergy in their Convocation) assert and assume unto themselves as absolute an Authority of Determining matters of Faith, and declaring Heresies, etc. as was ever yet challenged by any Body-Politick or Ecclesiastical.  
Many other proceed of Parliaments, Canons and Constitutions of Synocts might be alleged, were not the matter of fact so obvious and well known to every one, that it acquits me of that labour. And now if all this, to a common English man's understanding, does not speak a claim of an Authority obliging all to submission and conformity, I think we are very much to seek for expressions. And certainly, supposing what was supposed, there could be nothing more rational or conformable to those first Councils we all so much receive; as also to the manifest letter of, or evident deductions from Holy Writ itself. 
Mat. 1●. 17.  If he shall not hear the Church, let him be accounted as a Heathen or Publican. And why? Because it is in Christianity to be supposed that there is a Church, and that this Church (the true Spouse of Jesus Christ) is the Pillar and Foundation of Truth. 
1 Tim. 3.15.   
This then being granted (and I think he must be very bold, who dares reject the Authority of so many eminent Persons, or contemn their public proceed) I persuade myself, I need not be very solicitous for Instances drawn from the Council of Dort. Certainly we have as special and as remarkable ones nearer home for the making good an Agreement upon this great Maxithe: That there is in the Church of Christ (wherever that is) a Sovereign Authority obliging Christians in matters of Faith to submission and conformity.  
The Consequence has been the chief endeavour of this small Tract; And I hope it will be seriously reflected upon, how necessarily (not to say unavoidably) the Premises usher it in.  
But because I see there are some (for what reasons and foreseen consequences; I will not pass my conjecture) who have endeavoured to find out new Glosses, not only for the Scriptures, but also for Acts and Statutes of Parliaments; Canons and Constitutions of Councils (even with seeming violence to the Laws of the Nation and the Decrees of their own Mother-Church) telling us, that nothing is meant or intended by the said Acts and Decrees, etc. but only an obligation to exterior Conformity and Non contradiction. I will still adhere to my Authors peceable Method, hoping they will take me for one who desires to deal civilly, If I require no more, at present, for the making good what this Author pretends to. For I am very much inclined to believe, that this kind of Conformity or Non contradiction, supposed obligatory, and practised in due time and place (when differences first appeared) would have left a much more easy way for composing and reducing unsettled and unquiet spirits; and would have brought them by little and little, into so pleasant a path, as would have led them, in a short time, into the high way of happy peace and union. For, were the liberty of that voluble member, 
Jac. 3.8.  that Inquietum malum of the tongue (so apt, either out of vanity or presumption, to break out into expressions of our interior sentiments) effectually restrained, it were much to be hoped those troubled and troublesome fancies which infect the understanding, would, by little and little, sink or fall down, so, as to leave it to its natural clearness, fitted of itself to receive better impressions either from Reason or just Authority. Not that I think any rational man, unless much put to his shifts, can in earnest, maintain this Negative kind of compliance to be sufficient for attaining the end pretended to, which, I suppose, is an exterior, at least, Conformity or Uniformity, for the avoiding division and confusion. For never was it yet heard of, nor can it possibly be expected, that the Index or Hand of a Watch or Clock, should show the right hour, for any considerable time, much less constantly, unless the inward work or wheels be in good order. Would to God there were not so sad experience of this (practically certain) Truth.  
Those Divisions, Sub-divisions, and Subsub-divisions breaking into visible Confusions, which certainly cannot be imagined the lawful Issue of true Christian Principles, do, to the eye, demonstrate that there is something wanting; that this is not the way intended by him who came to bring Peace to the World, and who promised his constant Presence for the maintaining of it to the world's end, not by a visible appearance, but invisible assistance of that Church which he commands all to hearken unto and obey, under so severe a penalty, as being accounted (upon default) Heathens and Publicans.  
To conclude, let me be so bold, as to desire these Gentlemen, who go so far, at least, as to think this Exterior Conformity or Noncontradiction obliging and necessary, to take the pains to reflect soberly, whether this which they do, and must grant, does not oblige them to make one step further, and upon the same grounds (either of authority, whether Humane or Divine, or principles of reason; or for the necessary avoiding experienced inconveniences) to allow an obedience and assent of an higher nature. The Authorities of Scriptures and Fathers are alleged as plausibly for it. The reasons, taken, either from the experienced insufficiency of the one Cause; or the just and exact proportion of the other, to the so much desired effect of peace and unity, are demonstrable. As the inconveniences and continual disturbances of the one Part are but too too visible; so the settled quiet and comfort of Spirit, which the other constantly enjoys, are experimentally best known to those, who upon the first appearance of difficulties and debates, fly to the bosom, and rely upon the Judgement and Determination of the Church, owned by all who call themselves Christians, to have some degree of Power and Authority, and the extent thereof not to be regulated or confined (she being the Sovereign and Supreme Court of this nature) but by her own declaration only. Demonstrably not to be judged or regulated, in case of debate, by particular Parties, who (for the avoiding otherwise unavoidable confusion) are themselves by her to be regulated and judged.  
Now which Church this must needs be, is not hard to discover out of the foregoing Discourse, wherein Differences and Debates are brought to their first rise, when the Parties dissenting were both, ownedly, members and subjects of the same Church, and which Church, by legal Consequence, was their lawful Judge, as being then the only, and, by a necessary Sequel, the True Church, and that firm Rock, against which, the Promise of God himself is upon Record, that the Gates of Hell should never prevail.  
FINIS.   

ERRATA.  
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