Animadversions on Doctor Heylins Quinquarticular History, Part 32 – Part 36
Dr. H. Pag. 54.
The Contra-remonstrants had the worst, and finding themselves not to have thrived much better by their Pen-combats, than in that of the Tongue, they betook themselves to other courses, vexing and molesting their Opposites in their Classes or Consistories, endeavouring to silence them from Preaching in their several Churches, or otherwise to bring them to Publick Censure.
Answ. It would better have beseemed the Doctor to have answered Dr. Ames his Coronis ad Collationem Hagiensem, than thus to have boasted of an imaginary success; especially seeing the States ordered to leave these Articles just in the same state that they were in before the Conference. After this Conference, I find the States enjoyning both parties to give in their judgements, what they thought the best way for the composing of the Controversies that were in the Church, which did much endanger the Peace of the Commonwealth. The Remonstrants, in order to accommodation, propounded, that there might be a Toleration, both Parties being permitted freely to Teach and Publish their Opinion. The Contra-remonstrants judged the best way for the composing of the Differences was this, that a National Synod should be called, in which it might be determined which Opinion was most agreeable to Scripture, and to the common judgement of the Reformed Churches. These two ways being propounded to the States, they were divided in their Opinions, and so nothing could be determined: only they enjoyned, in order to the crushing of the Vorstian Party, that none should teach otherwise concerning Christ's Satisfaction for our Sins, the Iustification of Men before God, Saving Faith, Original Sin, Certainty of Salvation, than had been taught in other Reformed Churches, and in those Provinces. If ever men forsook the Word, and betook themselves to the Sword, the Remonstrants did. Adolphus Venator, when Magistrates were chosen that favoured not his Opinion, stirred up the common Rabble against them; nor would this Rabble rest, till their Magistrates had been thrown out of their places, and others put into them: who had no sooner got the Government of the City into their hands, than they proceeded, by the instigation of Venator, to lay by the Elders and Deacons, and to deprive the two Pastors, Petrus Cornelii and Cornelius Hellenius, of their places. The like was done by the procurement of that Superficiary Creature Grevinchovius to Cornelius G…selius. What should I speak of the Persecutions raised by the Remonstrants against all those that (not knowing how to joyn in communion with them) did only go to some Orthodox Minister, that would feed them with Bread and not Poison? The banishing, or incarceration of so many Contraremonstrants shews, that the Remonstrants would not grant that Toleration unto others, which they so earnestly desired for themselves. But at last King Iames and the Prince of Orange prevailed so far upon the States, that a National Synod was like to be called: What do the Remonstrants now? Why they go about to perswade some States-men, that a National Synod was contrary to the Liberty of the Provinces; for every Province had a Power, a supream independent Power, to determine concerning Religion as was by the Rulers of the Province judged most convenient: that this Power was to be maintained even to the taking up of Arms, and the Hazard of their Lives. These Seditious Speeches did so wor… upon some Governours of Cities, that making a conspiracy, they decreed to raise Souldiers, that should be neither under the States General, nor the Prince of Orange. In how many places this was done, it matters not to relate; but by this means such a Civil war had been raised, as would have had worse consequents than ever had all the Wars with the King of Spain, had not the States General required the Prince of Orange to imprison the Heads of this Conspiracy, viz. Barnevelt, Hagerbetius, Grotius, Ledenbergius; to disband these new Souldiers; to purge the Cities of disaffected Magistrates, and to substitute better in their rooms: All which the Prince with incredible courage and speed effected, and that without the effusion of the least drop of bloud. So at length Per varios casus, per tot discrimina rerum — a Synod is called, and did assemble at Dort, 1618. This Assembly is sufficiently reproached by the Doctor, whilst it is for some Pages compared with the Councel of Trent, the worst meeting that ever pretended to assemble in the name and fear of God. Yet may not the Assembly think much to be thus maligned, when he is so hardy as to affirm, that
Dr. H. Pag. 55.
The States General put Barnevelt to death contrary to the fundamental Laws of the Countrey, and the Rules of the Union▪
Answ. Had he been pleased to name what fundamental Law this execution of Barnevelt was contrary to, we might then have been in some capacity to examine the truth of so high and deep a charge; but sith he hath not descended to particularize wherein the contrariety did consist, we must look on the charge as a calumny; so much the more improbable, because one of Barnevelt's Confederates, viz. Ledenberg, was after his condemnation surprized with so much horror of Conscience, that he turned his own Executioner: concerning which let me have leave to say, I have but seldom observed, that true Christian Patriots have been given up to self-murder, unless in some fit of frenzy or deep melancholy, which I do not find the best Friends of Ledenberg alledge on his behalf. Barnevelt died more manfully, acquainting those who were present at his Execution, how faithfully he had served his Countrey. I much wonder what was the source of his zeal for the Remonstrants: Doubtless it was not any love to their Opinions; for in the continuation of the incomparable Thuanus, ad annum 1618, we have his Apology to the States of Holland and Wes…-Friesland, in which he tells us what his Opinion was then, being 71 years old, and what was his Opinion whilst he resided at Heidleberg ▪ and this Opinion was such as methinks should not please the Arminians, I am sure it is a n…te above my ela, viz. That every good Christian must believe that he is by the grace of God, and satisfaction of our Lord and Redeemer Christ Jesus, predestinated to Salvation; that by the same grace of God he had received Faith, by which he firmly believes that his Salvation hath not any other foundation than the grace of God, and merits of our Lord Jesus Christ; that if it happen that he fall into grievous sins, he must firmly lean on this confidence, that God will not permit that he should persevere in sins, and that it will come to pass, that if he ask pardon, God would convert him through his mercy, call him to repentance, and make him persevere in faith to the end. He adds, that he had shewed this his Opinion to sundry Divines, and even to Olevian himself; by whom he was told, that he might acquiesce in that Doctrine, and that there was no need he should search deeper in the secrets of this mystery. Again, speaking of Remonstrants and Contraremonstrants, he saith, that he did not more incline to one Opinion than another. So that we may think that he had only some Political design to drive on. What it was, and how much it failed him, I will not say; but go on to see, whether the parallel do hold good betwixt the Councel of Trent, and the Synod of Dort.
Dr. H. page 55.
1. Neither of them was concerned to confute, but condemn their Opposites.
Answ. What shall be done to thee thou aspersing Pen? Did not the Synod of Dort count themselves concerned to confute their Adversaries? Let all the English Arminiuns, laying their heads together, name me that part of just liberty that was denied to the Remonstrants. It was not only allowed, but also enjoyned them, by all the Power Civil and Ecclesiastical, to lay down their Opinion concerning Predestination and Reprobation, together with their Reasons: But the Politick Disputants say, they would begin at Reprobation, or do nothing at all; they peremptorily re…used to set down their own Tenents, and to confirm them; and will needs make themselves Opponents, and put the Synod to Answer Cavils scraped up out of the Writings of Men dead, or not there to answer for themselves. If they may not have a liberty to propound, explain, and defend their cause in that very way they judge best, they will not lay down their Opinions. Must the Synod be thought not to account it self concerned to confute Adversaries, because men cited and summoned to appear, are not permitted to give and prescribe Laws, to those whom in Reason they are bound to Obey? The Doctrine of the Remonstrants is confuted in the Canons of the Synod of Dort, by plain Texts of Scripture, or by covincing Reasons, and common experience. Their Synodalia are refelled abundantly by Ames, by Wallaeus, Twiss, &c.
Dr. H. pag. 55.
2. The Councel of Trent consisted for the most part of Italian Bishops; some others being added for fashion sake, and that it might the better challenge the name of General: as that of Dort, consisted for the most part of the Delegates of the Belgick Churches, to whom the foreign Divines were found inconsiderable.
Answ. What a wilde parallel is this? Is it equally faulty for a National Synod to consist mostly of the Delegates of the Belgick Churches, and for a Councel pretending to be Oecumenical, to consist mostly of Italian Bishops, and those many of them but titular? Far better, and with more colour of reason it might be objected against our Synods, or Convocations here in England, that they consist not mostly, bu only of English Divines; not one Foreigner being admitted either to consult or to decide, nor the Puritan Non-conformists so much as invited to declare their Opinions, or to alledge any thing in their own Justification. Who ever till now found in any History, a National Synod branded and censured, because as many Foreigners were not admitted to it, as there were of that very Nation for whose sake the Synod was assembled?
Dr. H. Ibid.
The Differences as great at Dort as they were at Trent; and as much care taken to addulce the discontented Parties in the one, as the other.
Answ. In this also the Parallel is unparallel. Differences there were at the Councel of Trent about the very fundamentals of Faith: but the Differences at Dort were very slight and inconsiderable; lying in the way and manner of expressing and wording the Doctrine, rather than the Doctrine it self; as will▪ appear by examining particulars. 'Tis said that