Sexes dedicated to God Religious Ceremonies and all sorts of enticements to love heaven and follow good life So that the Antiquity the Protestant pretends to is of wanting wilfully those means of helping soules which the primitive Church wanted by the Violence of Persecution and the Antiquity meaned by Catholicks is of being like the Ancient Church in all things that promote vertue inwardly and outwardly The ninth Shuffle Of the Word Tradition TO Antiquity hangs Tradition that is the receiving of Doctrine and Customes from the Ancient Church The which Catholicks place in this that it is derived fom the Apostles to us by the continuall and immediate delivery of one Age to another the sons continuing their Fathers both beliefe and conversation in Christian life and treading the same paths of Salvation This was a bit of too soure a digestion for Protestants being not able to shew any Masters from whome they had received theire beliefe Yet a Tradition they must have not to be openly convinced of having forged their doctrine Some of them therefore sayed they received their doctrine by the Tradition of the Bible made unto them by the Churches continuing since the Apostles time Wherein you see an open equivocating in the word of Tradition Catholicks taking it for the delivery of doctrine that is of sense and meaning the Protestants for the delivery of a mute book or killing letter Others call Tradition the Testimony of the Fathers of all Ages and so att least divert the Question Turning the proof of Religion which is plaine and easie to every ordinary understanding into a business of learning and long study in which though they be worstted yet the People cannot see it nor descry theire falshood The tenth Shuffle Of the word Really TO descend from the Universality or defence of their whole Religiō to speciall articles of it wee shall finde them there like themselves As for example those who beare an outward respect to the Fathers finding them concurring so thick to testify Christes Body to bee in the Holy Eucharist will see me to say the same and use the word of Christ being Really and verily and truely in the Sacrament and that they onely question the manner how he is there which is lawfull amongst Catholicks to do So that you cannot almost distinguish them from Catholicks Vntil you come to explicatiō There the Catholick sayeth that Christes Body is in the sacrament as the substance of Bread was in the thing which before wee called Bread and now is no more but turned into that body wich was hanged on the Cross by an entitative and reall mutation The Protestant wil tell you that it is stil Bread and naturally and entitatively the same thing wich it was before consecration but that by faith which is a real actiō it is Christes true body to us How to justify these words that by Faith it is Christes true body is impossible unless they wil have us believe by faith what they tell us is false Therefore others say it is an assurāce of Christs Body as a bond is of mony Peradventure of enjoying Christe in Heaven But how different both senses bee from the Catholick which they seek to be thought theirs and from the natural meaning of the words every mā cā see So that the manner of being Christes Body which they question signifies whether it bee truely there or no but onely by a false apprehension they call Faith The eleventh Suffle Of the Word Sacrifice The like is of the word Sacrifice and Altar and such other In which the Catholick position makes these words proper and that the Mass is as or more properly signified by the word sacrifice as the sacrifice of the old law That there is a true and real separatiō of the body of our Saviour from his bloud and more proper to the names then nature can make which can not make a true body when the bloud is separated nor true bloud whē the body is left out wich in this sacramēt is performed and nevertheless Christe entire and untouched But a Protestāt wil tel you that whē the Holy offering is called a sacrifice it is meaned a sacrifice of praise or thanks giving that is in reality no sacrifice but an outward ceremony of praise or thāks giving others that it is a resemblāce or represētatiō of a sacrifice to wit of that of the holy Cross so that you see the differēce of the two significatiōs is no less thē whē by the same word as of Christes one means Christs Person another a Crucifix or the picture of Christe The twelfth Shuffle Of the Word Priesthood In consequēce and conformity to this they abuse the Word of Priesthood For finding al Antiquity gloriously full of this name they must also use it and finding St. Paul had too expressely taught us that a Priest was a publick Officer ordained to offer to God giftes and sacrifices and that he ought to be legitimately called to the office and that Catholiks take Priesthood in this meaning And how on the other side themselves had taken out of the Church all solemn offerings and sacrifice the business of a Priest and nevertheless shame on one side and ambition on the other egged them on to call themselves Priests they were forced to corrupt the Word sacrifice first as is declared to come to the name Priesthood So that Priesthood in the Protestant meaning is an officer chosen to sing Psalmes in the sight of the People The which how different it is from the Catholick explication of being the publick Officer of the eternall sacrifice is too plain to be declared Onely I must add that who takes ordination with the intention onely to become the chief or high singer of the Parish receiveth not Priesthood as it is meaned and used in the Catholick Church The thirteenth Shuffle Of the word Faith THe abuse of this name Faith must not bee omitted which Catholicks taking for a perswasion of such truths as are necessary to bring us to good life and salvation which perswasion wee settle upon Christes doctrine delivered unto us by Tradition of the Church The which meaning is cleare in the Apostle who expresseth himself to speak of faith that works by Charity The first Protestants took the word Faith as excluding Charity and cryed downe good works as improfitable the latter ashamed of this as destroying good life and plainly contrary to the whole designe of Scripture and Fathers took it for the same faith that Catholicks do but would have it have force precisely out of its being a persuasion and the working to follow to no effect but as a hanger on without any End whereas Catholicks make the persuasion to bee chiefly or wholly to breed Charity which is the true cause of salvation But the presbiterian party and the plainer dealing Protestants have quite changed and destroyed faith saying faith is a Persuasion that the believer must have that hee in Person is one of the
CONTROVERSY LOGICKE Or The Methode to come to truth in debates of Religion Written by THOMAS WHITE GENTLEMAN ANNO 1659. THE INTRODUCTION MR. John Biddle who is represented to me as one of the most learned and most rationall among the enemies of the Roman Church wrote a booke wherein he declared what opinion he had framed to himselfe out of Scripture concerning the blessed Trinity And that not out of Scripture alone but also out of the Fathers of the first three Centuries smoothly skipping ouer according to the vsuall actiuity of a Protestant Doctor aboue a thousand yeares att a leaue By which proceeding he pretendeth that neither the Caluinist nor any other who sticketh to pure Scripture nay not the Protestant himselfe who extendeth his authority to the Fathers of the first three hundred yeares and no further haue any law or right to censure him seeing he maintaineth all the Principles of both these sortes of persons and offereth to justify out of them by disputation whatsoever he hath written Excepting which two pretended authorities namely of Scripture and of the Fathers of the first three Centuries both of them privately interpreted there is nothing but meere willfulnesse to move any of the fore-mentioned persons to believe firmely any conclusion of faith and Religion or to censure rationally any who hold the contrary opinions This man not withstanding his so conformable plea and the maine position of liberty of Prophecying which is the Basis of all those who refuse the judgment of a speaking Church wee see detained prisoner by publike authority and his booke burned by the hand of the publike Executioner This begott in me as I conceive it did the like in sundry others a desire and curiosity of speaking with him Which not being able to compasse by my slender power My next worke was to reade his booke After which I must not deny him this commendation that supposing the principle of every mans choosing his Religion out of Scripture Grammatically intrepreted at is the manner of all those who recede from the authority of tradition he proceedeth very rationally and consequently Neither do I imagine that any of his persecutors is able to give a satisfactory answere to what he hath written And this hath bin confirmed in me since I have vnderstood that some have sett out workes against him which haue not afforded the discreeter part even of their owne followers the content they expected from them And that others have attempted to do the like but have bin soo discreete as to suppresse their endeavours vpon their finding the successe did not correspond to their wishes This hath made the booke be esteemed exceeding dangerous to Christian Religion by those who thought they have no rule to know what is solide and what is not in Matters of Religion yet are by the force of custome and consent of the greatest part of the Christian name detained from renouncing the God-head of the whole Trynity as esteeming it the maine foundation for a materiall point of Christian beliefe and that which hath brought forth during to many ages those heroyke actions and noble effects wherewith the Christian world is enriched aboue the neglected times of Paganisme Now this consideration or rather experiment as it conuinced clearly that disputations betweene all such as adhere solely to Scripture are for the most part meerely vaine and fruitlesse for witty men will neuer commit too great a folly as to maintaine by Scripture what is palpably and vngloseably against it so it made me reflect that euen the disputations which we Catholikes do vse against Protestants are seldome and onely by accident profitable And by farther rumination my thoughts sprunge out the ensuing treabise I may not conclude this preamble without reflecting vpon Mr. Biddles appeale to the Fathers of the first three Ages which exclusion of those of the following Ages Not because it is his but because it is common to him and to the Protestants and euer to the learnedest Caluinists as may be seene in the workes of Chamier and Daille Truly to my thinking it is a most ridiculous and vnreasonable proposition For I would faine know how it can fall into the braines of any indifferently discoursine man to doubt whiter the Fathers of the fourth Age did not know what the Fathers of the former Ages held better then we can discouer it out of their writings that remaine to vs Then more of them were extant Neither was there any cauils or att least very few which of them were trew which suppositions The stile the phrase the circumstances the practises of the times wherein those Fathers wrote were then better vnderstood And which is the chiefe ô fall there were yet wittnesses aliue who either had knowne them or att least knew others that had knowne them and had conuersed with them so that by being acquainted with the opinions of the men they could not doubt of the sense and interpretation of such hard passages as by inaduertence naturall euen to the most diligent and most wary writers could not chose but sometimes fall from their pennes These were the aduantages of the 4.th Age ouer this wherein we now liue And consequently if we can aske the 4.th Age what it was that these fathers held and may haue their assured answere to our question There can be no comparison betweene that euidence and what we can guesse att out of those scrappes and remnants of darke expressions which in many cases must be the subject of our enquiry if we examine their writinges I will giue you for an example this booke of Maister Biddle that hath occasioned the following discourse Reade the testimomyes he alleageth they will seeme to you the very contexture of the treatises out of which he hath drawne them so large in some places so continuedly page after page whereas generally our Protestant citations are bur of a line or two spoken vpon the by whiles the Authors discourse concerneth an other businesse And yet neuer the lesse nothing can be more manifest then that the doctrine he pretendeth to abett by those testimonies was not the opinion of the fathers he alleageth for it The councill of Nice called the Great that is the Vniuersall Christian world with open mouth and one consent condemning the Arrians of nouelty And St. Athanasius so many times vpbraiding them to their faces that their progenitors were onely Caïphas and Artemas and such like and that their Clergy men were faine to learne how to professe their faith and how to speake a certaine token of their hauing bin formerly taught the contrary The like in effect is in all other controuersies betweene Protestants and vs for in any of them the 4.th Age doth testify that the doctrine it holdeth is descended from their fore-Fathers and is in quiet possession of beliefe in the Church and that the opiniō they dispute against is a nouuelty they do thereby declare the doctrine of the precedent age more efficaciously then any testimonies
Sanctifications or Initiations to enter us in the other six vertues Baptisme for faith Confirmation for hope Penance to redresse the wrongs we do to God and to our neigh-bour Matrimony and Extreme-Unction to injure us to temperance and to fortify us against the terrours of death Prudence because it eminently belongeth to commanders received its proper initiation in the installing of Spirituall Gouvernours which are Priests and Bishops Who being more eminent in Science and Charity have power to governe the flocke oâ— Christ And to the end that emulation might not breake unity among them Christ by his owne practise and mouth gave the Primacy to Saint Peter to whose see and successour inferiour Bishops were to have recourse in all publike necessities or dissentions of the Church And who att this day is commonly called the Pope It is incredible how great encrease of devotion and Charity accrueth to Christian people by the reverent administration and faithfull reception of these sacraments What respect and awe towardes to what adhesion their teachers their doctrine what obedience to their directions in fine how great a life to the Church and eminency above such synagogues as are destitute of these holy institutions The Apostles therefore armed with these and the aforesaid powers dispersed themselves into all the quarters of the earth planting this common doctrine and practise through the universe and dying left the inheritance of the same to their successors Who in debates about doctrines and in other dissentions meeting together and finding what the Apostles had left to the Churches they had planted did cast out such as would not conforme themselves to the received Tradition And so Christians were divided The parties cast out being denominated from their Masters or particular doctrines The part adhering to the Apostles Tradition retaining the name of the Apostolike Church Which because it was as it were the whole of Christians was therefore termed Catholike or Universall These Apostles and Disciples left certaine writinges But neither by command nor with designe to deliver in any or all of them a summary of our faith but occasionally teaching what they thought requisite for some certaine place or company which the Holy Ghost intended for the comfort of the Church In which as we professe there is nothing false or uncertaine so we know the unwritten Preaching ought to be the rule of their interpretation att least negatively Neither can we vindicate those bookes from the corruption of transscribers and much lesse of Interpretours whose labours can not pretend to the authority of scripture otherwise then by a knowne conformity to the Originals Tradition therefore became the rule of faith and Councells and Apostolicall Sees became the infallible depositaries of Tradition The other Sees fayling either by the destruction of Christian Religion in those quarters or by a voluntary discession from the rule of faith the Roman See first instructed by the two chiefe Apostles and afterwardes by perpetuall correspondence with all Christian countries and their recourse to it in matters of faith and discipline remained the onely single Church which was able in vertue of perpetuall succession to testify what was the Apostles doctrine Afterwardes Heretikes confounding equivocally the names of Apostolike and Cathlick by an impudence of saying what they list without shew of reason the Catholike party hath been forced for distinction sake to adde to their Church the sirname of Roman Declaring there by that the Roman particular Church is the Head and Mistresse and cause of Vnity to all those Churches that have share in the Catholike By this linke of truth namely of receiving doctrine by succession and by the linke of Vnity in the Roman head of the Church as the Church hath hitherto stood in Persecutions Heresies and Schismes so we are assured it will never faile untill the second coming of Christ but do hope it will encrease into an universall kingdome of his to dure an unknowne extent of Ages designed in the Apocolypse by the number of a thousand yeares in great prosperity and in freedome both from Pagans without and from Heretikes with in and in great aboundance of Charity and good life This being evidently the effect of Christs coming we see that the generall good life of Mankinde which proceedeth from the knowledge of the End to which we are created and from other motives and meanes delivered by Christs doctrine was the great and onely designe for which he tooke flesh that is to be the cause to us of a happy life both in this world and in the next The which having been the main advantage of the State of Paradise or of our nature before corruption It is cleare that Christ hath repaired the fault of Adam by making whole Mankind capable of attaining everlasting blisse unto which before his coming one only family had means to arrive The settling of Mankind in this repaire restored it to such a condition in respect of God that from thenceforth he resolved to bestow his greatest benefits upon it that is eternall felicity Whereas before as long as it was in the state of sinne his decrees were for its Vniversall Damnation By which it is cleare that Christ appeased his Fathers wrath and made him a friend of a foe he had formerly been unto us So that because eternall blisse followeth out of a good life and out of a constant habit or inclination to it as likewise damnation out of the state of a sinnefull inclination formal justification and sanctity do consist in the habit of good life and the state of damnation consisteth in an habituall inclination to sinne Neither the one nor the other in an extrinsecall acceptation or refusall of the Divine Will or its arbitrary Election or dislike which are only the efficient causes from whence proportionably to their natures they depend Further because Man-kinde was not able of it selfe to gett out of the State of sinne and by consequence lay in subjection and slavery to it And seeing that Christ by the explicated meanes and actions did sett it free and gave it power to come out of that subjection and misery he did clearely Redeeme Man-kinde from this servitude of sinne and of sinnes Master the Divell and gave it the liberty wherein it was created att the first And because Christ did this by his death and by the penall actions of his life he is rightly said to have by them payed a ransome for mankind Notwithstanding this generall preparation by which Man-kinde was enabled to well-doing no particular man arriveth to any action of vertue without the speciall providence and benevolence of Almighty God By which by convenient circumstances both externall and internall he prepareth the heart of that man unto whom he is gratious and favourable to receive these common impressions and maketh it good earth fitt for the seede of his eternall cultiuatour who without any respect to former merits planteth faith and charity and all that is good in him meerely of his
he followeth any other or so much as misdoubteth there can be any other comparable to this As for the other sort of men who of themselves are able and curious to look into the veins in which the rootes of Religion do runne Lett them but reflect on the change that hath been made in the world since Christian Religion began to flourish that is since Constantines time and since the first 300. yeares after Christ and they may demonstratiuely conclude that seeing the long space of 4. or 5 thousād yeares of nature was not able to produce those great and noble effects which wee evidently see have sprung up so aboundantly in so farre shorter a time the finger of God must necessarily be in this time and that Protestants by rejecting it as Papisticall do confesse plainely that all the great effects of Christian Religion are proper to those whom they terme Papists And seeing that the Ages since the first three after Christ are the whole flourishing time of the Christian Church this their disclayming them will appeare unto any understanding man to be the very renouncing of Christianity it selfe Now if he who pretendeth to knowledge be able to manage humane nature and to see how a freedome of heart from the pleasures and cares of this world is that which bringeth all good to man both in temporall and in spirituall considerations And that this freedome can not be introduced without a settled assurance of the goods of the next world nor that persuasion be wrought by any other meanes then by faith and by the course which Christ tooke for it He will not onely forbeare admiring that the world though fraught with arts in the first 2000. yeares should deserve the just revenge of the deluge-waters But will also discerne that as in the latter 2000. yeares before Christ it had advanced nothing att all So had it endured 4000. yeares more without the light that Christ brought into it it would never have growne better The love of worldly goods exalting arts and civility to a certaine pitch and then by its encrease into immoderation reducing all backe to barbarisme Or at least floating mankinde in a certaine compasse too and fro and never permitting it to grow into any heighth of perfection The fifth REFLEXION How Christian Religion hath been propagated and conserved THe threade of our discourse hath by this time woven vs into the consideration of the meanes where by one may come to the true Religion In which two inquiries occurre vnto vs the one concerning the beginning and first publication of Religion the other concerning the circumstances that belong unto it now in the present age wherein we live As for the former wee hauing our Saviours command to expresse that it ought to be done by preaching and hauing the testimony of all Christians euer since that it was so performed there remaineth no place to question how Christian Religion came first into the hearts of mankinde The Apostles had by Gods speciall gift the knowledge of all languages By this they could speake to all natitions And so it is generally vnderstood they did and that by word of mouth they propagated through all the world that faith which themselues had learned from Jesus Christ But that they carried any bookes about with them or that they did sett the nations they preached vnto on learning those languages in which the scripture was written there is no mention at all Nor is it either probable or possible that they did so it is well knowne that many of the Nations which att that time became Christian had no writing or reading in many ages after And so it is euident that the generall propagation of Christian faith was by vocall preaching and by vocall tradition from father to sonne of the doctrine first planted among them by the Apostles And indeed supposing Nations to be vnlearned it is cleare that there can be no other ordinary way of conueying this necessary discipline to posterity No doubt but the methode of the first institution is in a manner Ideall to the following continuation which is but a kind of repetition of the beginning And so we might justly conclude without any further paines that the conseruation of Religion ought to be likewise effected by original deliuery that is to say by Tradition But the very thing it selfe affordeth vs more light to see evidently the truth of our Conclusion For looking into the nature of that which is to be done we shall see plainly that it is impossible it should be effected by any other way What is it we meane by planting Religion in a Country but that the People of it should haue the knowledge of the way how to goe to Heauen Lett us then examine what signifyeth this word People There are two Notions of it The first is that it signifyeth the men the women and the Children of a common wealth or nation so comprising all the individuals of humane Nature that live in that nation Now of these it is the property of children to believe what is told them without doubting wheter it be true or no or ever judging of the thing proposed As for women a great part of them participateth of the same quality And the most of them are governed by their husbandes esteeming them if they have any worth in them the best of men The third member of this division falleth under the second notion of the word People and single is the whole subject of it for it signifyeth a multitude of men employed in seeking and in attending to their livelihoods and subsistance not looking after learning or applying themselves to study for which the greatest part of them wanteth either leisure or capacity or inclination Now in which sence soever this word is taken I◠appeareth manifestly that Tradition is the necessary and onely meanes to establish faith in the people For the Maxime is well known that he who is not of an art must in what belongeth to that trust those whose particular skill and profession that art is And thus it is euident that the People taken according to the explication giuen must rely vpon an Authority for knowing what is the true Religion and what is not But when we once come to Authority there is no pretence for any but for that of the Catholike Church shee onely can speake authoritatiuely all others speaking from their owne heads and shee onely professing to speake from the mouth of Christ and of his Apostles shee onely hauing had the sense and meaning of the Apostles deliuered to her because shee onely hath continued euer since their times all the rest hauing nothing but dead words and the killing letter deliuered to them whiles for the sense of those wordes they haue no further recourses them to their owne imaginations and discourses In the next place lett us consider what is the knowledge of heaven And our first remarke will tell vs that it is such a knowledge as God himselfe was
forced to take mans flesh upon him to teach it us because it was so high and transcendent beyond all that our eyes had ever seene or that our eares had ever heard or that our imaginations had ever conceiued or fancyed that a lesse authority then Gods essentiall verity was not enough to settle our beliefe upon so sublime and so admirable mysteries Now this being so can we imagin that the discussion of ambiguous words in which such incomprehensible mysteries are hidden should be left to the fancyfull changeablenesse of human apprehensions Who seeth not that mans vnderstanding must of necessity alwayes incline the ballance towardes those thinges he useth to be conversant with that he is wont to see to heare and to conceiue Which is in effect directly contrary to the reason of our Saviours coming And accordingly we dayly meete with some that laugh at the doctrine of the real presence of Christes Body in the blessed Sacrament some at the blessed Trinity euery one framing grounds to himselfe according as his fancy driveth him or as the company he cōverseth with draweth him Now if the scanning of ambiguous wordes will not serve to settle the beliefe of Christian doctrine in the hearts of mankinde It is cleare that nothing but Tradition can performe that worke since there remaineth nothing else that can pretend there to And consequently nothing but Tradition can be the meanes to plant and continue Religion in the world Lastly let us looke into the quality of this doctrine And presently it appeareth to us that it ought to comprehend all our actions and consequently ought to precede the very first of them while as yet there is no judgement in us and when we are growne to the ripenesse of judging it ought to Master our very judgement it selfe since the exercising of that is also one of our actions How then can it be supposed that Religion ought to be studied and learned like a science or skill when as it ought to be possessed even then when we begin to study and that our very study ought to be regulated by it The sixth REFLEXION That the Scripture duely read will bring a man to the truth of Religion SEeing it is agreed on by all parties that the Scriptures were written by the same spirit which guided the Apostles in their preaching There can be no doubt but that the doctrines contained in their witings must needes be conformable to what they delivered in their sermons and in other vocall instructions with this difference that there could he no dispute about their meaning in what they preached and catechised by reason of their often inculcating and plaine expressing it Whereas nothing can be more cleare then that in what they have written their sense is oftentimes obscure and very difficult to be discovered and penetrated into And therefore the Scriptures are to be interpreted by the law writtē in the heart of that Church which hath alwayes adhered to the doctrine that from time to time they have received from their predecessours though withall I have no scruple but that if the Scripture be read in such sort as it ought to be it will of it selfe bring the man who so readeth it to the true Religion The conditions that I require for the due reading of Scripture are these First that he have a sincere intention and affection to submitt his owne minde and judgement to the Scriptures and not straine them to his opinion Secondly that he have a sound understanding not apt to be carried away lightly Thirdly that he meddle with no commenter or interpreter that is more cunning then himselfe nor rely upon any thing for the minde and sense of the Scripture but what the Scripture it selfe affordeth him Fourthly that he reade it long and attentively And Lastly that what he understandeth by reading of the Scripture he endeavour to put it in practise and governe his life accordingly For practise doth wonderfully enlighten any Booke which giveth rules in any kind of operation These thinges observed I doubt not but who taketh Scripture for his rule will not faile of becoming a Catholike at the last For both the reason before delivered in the beginning of the reflexion and experience and the instances of doctrines whereof part follow and more might be brought do manifestly declare that this effect must of necessity follow To see what the Scriptures will direct us in order to Catholike doctrine Let us begin with this very question concerning the interpretation of the Scriptures themselves It is planely set downe that it ought not to be by the private spirit Pet. 2. c. 1. That Christ sett in his Church Apostles Prophets Evangelists Pastors Doctors for the of building his body that the faithfull may not be turned round by every blast of doctrine Ephes. 4. That the Church is the Pillar and strength of our faith These and many more texts he shall find to shew him that the interpretation of Scripture ought to depend on the Church In other places he may reade that the Scripture is usefull for our comfort for preaching and for exhorting c. But not one word of looking in it for our faith unlesse when it selfe is taken into the question That is to say when the question is whether the new Gospell be conformable to the old which is the sole matter of controversy wherein the Scripture that is to say our Saviour in the 5. of St. John and St. Paul in the 17 of the Acts directeth the searching and looking into Scriptures For in both these places this onely was the point they spoke unto If the question be of the Popes supremacy that is to say of St. Peters Primacy among the Apostles For onely so much can belong to Scripture Wee have it expressely in the 10. of St. Mathew Simon the first And so he is counted by the other two Evangelists Whereas the order of the other Apostles is not kept Wee have tribute payed for Christ and for him as a speciall officer Matth. 17. We have him forwardest in the confession of Christ Matt. 16. The Church promised to be built upon him and the keyes in a speciall manner to be delivered to him So that it is not to be wondered att if presently after the tribute was particularly payed for him We have the sheepe of Christ in a speciall wise recommended unto him John the last We have Christs prayer personally for him and a charge given him to confirme the rest Luc. 22. We have him ordering the Church in the election of St. Matthias Acts the first Him first preaching to the Jewes Acts the 2. Him first receiving the Gentiles by Gods speciall order Acts the 10. Acts the 12. the Church praying for him Hee first giveth the Holy Ghost Acts the 8. Acts the 16 he in the Councell is the first that resolveth the question So that if the Scripture be sincerely consulted in this point there is all appareance or rather evidence of St. Peters
is all one a Protestant On the other side If it be the Catholikes share to be the Defendant He is bound to make good many points That is to say all that doctrine which we maintaine to be of faith and to have received by Tradition The Conclusion therefore is that the Catholike hath much to maintaine and little to oppose The Protestant hath great choice of what to oppose and little to maintaine So that his advantage on this hand is very great in regard of disputation Since if he receive a wound in any limb of that great body he is to defend it is a mortall one to his cause And his adversary is invulnerable to him every where but in one pointe The reason of this difference dependeth of the knowne Axiome Bonum ex integrâ causâ Malum ex quolibet defectu The Catholike Party hath a Religion hath an Art and skill of living well and of going to heaven Such a thing must have a body And a body can not consist without many members and parts Every one of which must be defended and made good All other Sects are but deficiencies more or lesse from this rule Those more who cleave fastest to the rule of deficiency that is to say to the rejecting of all that cannot be convinced out of Scripture Those lesse who perceiving the inconveniencies this bringeth upon them do soonest recede in practise from this crooked rule and to contradict their maine ground of all being fallible by forcing their subjects to hold their Tenets that they have no authority for themselves having forsaken the legitimate authority by which the Catholike Church sticketh to Tradition The eleventh REFLEXION Of some particular Caveats for Catholikes THe Catholike defendant having so hard a taske some few notes will be necessary for him As first that he should not ofter to maintaine against arguments drawne out of nature such positions as he is not able to satisfy himselfe in for example against an Arrian or Sabellian lett him not undertake to dispute and argue in reason how the same thing can be one and three unlesse he be first sure that hee understandeth it well and that himselfe resteth satisfyed with reason in that point For it is impossible to give the Auditory satisfaction if he hath it not himselfe Especially if the disputant be subtle and able to manage his Argument The like is of the blessed Sacrament to shew how one body can at the same time be im more places then one In this case therefore the Defendant is to keepe himselfe upon the generall defence that wee believe Mysteries of faith whether we can answere Arguments against them or no That the word of God is able to give us certitude above all demonstration and above all that wee can understand Neither are wee without the example of our Adversaries themselves when we do thus For in this very Mystery of the Eucharist they will tell us that Christ is really and truly present in it But that the Manner how he is there is not understandable In the Trinity and in the Incarnation Protestants do the like acknowledging these Mysteries to be true but withall professing them to be above their understanding Yet this rule is not so peremptory but that by discretion it may admitt exception For our Adversaries are so weake that they ground most of their Axiomes and proofes rather upon confidence wee will not deny them then that themselves are able to make them good So in the Mystery of the Eucharist when they insist upon the Maxime that the same body can not be att the same time in two places If you putt them to proove it you shall finde that their word will be to say that even our owne Doctors confesse it or that experience assureth us of it Whereas experience is no Argument against Gods Omnipotency And as to what private Doctors affirme it is att every Mans pleasure to grant or deny it So that if you understand your Adversaries strength you may non-sute him by putting him to prove what you know he can not But this is a hazard And you are shamed if you faile An other Caveat for our defendant is Not to engage himselfe in a Controversy upon the opinion of one party of Devines Nor undertake to defend against his Adversary a position which some of our owne Devines do oppose and so is rather a question of Scholasticall Divinity then a Controversy of faith To this purpose it is to be noted that some opinions are of a greater latitude then others establishing faith upon that whereof others confine it but to some one part As in the Matter of Infallibility some place it in the Pope some in a generall Councell some in both some in the whole Church which conteineth all these and more Here the cautious Controvertist that hath care of his Safety will be sure to choose that which is most ample and so quitteth himselfe from the trouble and danger of answering Arguments made against the single parts and keepeth himselfe to the strong hold of Christianity wherein all parties agree True it is that if the defendant be putt to declare his position and an Argument do presse him Hee may sometimes be obliged to choose one opinion of Divines before an other or rather is forced to follow that which he is best acquainted with But the rule I give must serve where and when there is place for it And besides the already mentioned advantages that this course giveth It causeth a great narrownesse or brevity in controversies which bringeth the dissenting parties farre neerer to agreement and setleth more stablenesse in Religion by making men dicerne what belongeth to faith and what doth not but is the opinions of particular Doctors The twelfth REFLEXION Of the qualities of some sort of Arguments drawne out of Scripture THe next thing we are to look into Is the quality of the Arguments which are to be used in those Disputations By the precedent discourse it is evident â—hat they are of three kindes Out of Scripture out of Fathers and out of reason To begin with Scripture It is againâ— cleare that arguments may be thence deduced two wayes The one out of the pure force of the wordes The other out of the connexion of the sense and discourse acknowledged â—n the wordes With the conclusion that iâ— to be proved In the former way Arguents either presse the wordes of one single sentence which they bring thinking to make it evident that their assertion is the very meaning of those wordes Or else they bring a conglobation of sundry places of which the one fortifyeth the other so as to make it evident that the plaine sense of wordes so often reiterated cannot choose but be the true meaning of the Scripture To begin with the first branch of the Manner of drawing arguments out of single Texts of Scripture we may divide into two kindes the Texts that are produced for this purpose For they are either such as
or false But whether side is the more probable or plausible purely in relation to Scripture Clearely he who in any point will proceede according to conscience and prudence in this way of arguing is obliged to consider all that is contained in the whole Scripture concerning that point Weighing what he putteth in each side of the ballance with the best judgement God affordeth him that so he may judiciously pronounce sentence For the doing of which he ought to consider not onely the number of places that concerne his purpose but their qualities also and be able to compare those one with an other Now this is so hard a taske that the learnedst and ablest man a live may despaire of ever being able to effect it For how can he or any Man with reason persuade himselfe that either he or any other hath ever produced or ever can produce out of Scripture all that may from thence be alledged for any point in controversy since our Saviour himself hath given us a cleare example that arguments may be drawne and those efficacious ones from Texts where we least dreame of any such sense As when disputing against the Sadduces he made this argument God is God of Abraham Isaac and Jacob But he is not God of nothing Therefore Abraham Isaac and Jacob shall rise againe or do remaine in soule hoping for their body and resurrection who can be confident of saying or knowing all that is in Scripture concerning any point when the proofes of truths may lye in such unlikely places Surely it must be either a great ignorance or a great temerity to undertake it And therefore we may conclude that it is impossible we should ever arrive so farre in this way of search as to know really what is more or lesse probable out of Scripture But all that we may hope to attaine unto is onely to be able to judge what is more or lesse probable out of those places which well our selves do know or att most out of those places which the Authors we have seene do bring And so it is evident that they who relye on Scripture or rather that professe to do so do not in truth relye upon it but upon their owne or their Teachers diligence whom they suppose to know the whole latitude of Scripture-proofe Which is not onely false but impossible for any man to do The fourteenth REFLEXION On the Arguments drawne out of the Fathers THe second nest of Authority out of which Arguments take wing Is the copious library of Fathers Wherein it is to be considered that whether Catholike or Protestant be to argue the Text he alledgeth hath a double remove from the conclusion he would prove For whereas in allegations of Scripture both sides agree that what it sayth is certainly true and so all the difficulty consisteth in knowing what is true meaning of the place alledged it is otherwise allegations of Fathers For in them there arise two questions The one whether that which the argugent pretendeth be the Fathers opinion the other whether that which the Father sayth be true after it is agreed to be his opinion For neither Catholike nor Protestant doth agree to all things that one or two Fathers may hold But indeed Protestants do defie them all And Catholikes require an universality in them to make them infallible So that if either Catholike or Protestant be the Arguer he ought to settle before-hand with his adversary that such a Father or Fathers as he intendeth to produce be of unquestionable authority between them Or else not to meddle with them for it were but labour lost and breath cast away The Protestants use to make two comparisons in Fathers The one in Age or Antiquity the other in learning or reputation As for the former they insist much upon the three first Ages supposing them to be purer then the rest In doing of which it is evident that their ayme is to reject all For when they list and that it concerneth them they will tell you that the impurity of doctrin began as soon as the Apostles were dead Now if by this Impurity they meane damnable errors then by saying so they evacuate all the authority of Fathers For they allow it no further then as it pleaseth every disputant or Minister to declare the point controverted to bee or not to bee a damnable error And thus even the three first Ages are blowne away with the rest But if the point in Controversy be no damnable error then the Fathers authority importeth litle erring being but of small consequence in such Matters as do not concerne salvation and there being no obligation upon a Christian to know unnecessary truths In a word If the Church can erre and hath erred these thousand yeares it is but courtesy to say she did not so in the former six hundred And so in truth the Fathers have no authority att all But if it can not erre nor hath erred Then the Fathers of the latter Ages own as good wittnesses as those of the former so they be induced with Universality The other comparison or distinction that Protestants use to make of the Fathers concerning their learning and reputation is as little to the purpose as that of their Antiquity For we do not cite Fathers as Doctors whose opinion is no better then the reason they bring for it but as wittnesses whose authority consisteth in a grave and moderate knowledge of what is believed and practised by the Church in the ages respectively wherein they lived And out of this it followeth that for wittnessing of Christian faith no one Father is to be preferred before an other It is true in some sense the testimony of a more antient Father may be sayd to be preferred before a more moderne one because the formall witnessing of it is of more neerenesse to Christ and of longer durance towards us But in regard of learning No Father hath more authority nor is more to be valued then an other for what concerneth faith though in other respects it be very considerable For a lesse learned Father is as credible a wittnesse as the learnedst of what is the present practise and beliefe of Christians so he have learning sufficient to warrant his understanding and knowing so much And in reality any Father whose authority carrieth us beyond the apparent memory of mankind att present living is as good as the best for declaring the faith of the Church in the time he lived in Which because it received its doctrine by entaile from age to age every Fathers testimony in such Matters of faith is firme and irrefragable To conclude therefore The Catholike maketh no difference of the quality of Fathers nor much of their Antiquity but admitteth all so they come with universality The Protestant though he will a little simper att it yet in Conclusion he rejecteth all setting his owne judgement which he calleth Scripture for high Umpire of what in them is right what wrong Therefore