Disputations Concerning Matters of Religion, Discourse · Chapter 6
CHAP. VI. How Diſputations are to be ordered that the Truth may be cleared; and being cleared, both it and they who plead for it may be ſecured from reprochful miſ-reports.
THough nothing be many times more raſhly undertaken than a diſpute of Religion, yet in nothing is more prudence and caution required than in that, that it may be managed to the beſt advantage for victory on the Truths ſide. And therefore where there is an aſſociation of Miniſters, it will be agreeable to their goodneſs and wiſdome, to joyn in a reſolution not to enter the Liſts of publick Diſputation with any, though provoked, without a ſerious conſultation of the Brotherhood, to deliberate,
Firſt, Whether the matter be fit to be diſputed or no.
Secondly, Concerning the perſons who are to be actors in it, or preſent at it.
Thirdly, What ſhall be the Laws and Conditions of Diſpute.
Firſt, whether the matter be fit to be diſputed or no:aforeign Greg. Nazianz. Orat. 31. tom. 1. q. 531. Gregory Nazianzen propoundeth it as matter of ſpecial conſideration, that we diſpute not of matters which are above the model of our own wits, and the Auditors apprehenſion and ability to conceive. The EmperourbSozomen. Hiſtor. Eccleſ. lib. 7. c. 6. Gratian would not allow the Arrians to diſpute of God, and therefore by an eſpecial Law forbade ſuch Diſputations, becauſe the Myſtery of the Trinity is a Myſtery of Faith far above the reach of Humane Reaſon. In lower and morecDe vulgaribus rebus diſputantem aliquem vinci minime gravè eſt; ne que enim omnis eſt, &c. graviſſimum autem eſt divinitatem detrimento affici, cam que ſophiſtis prodere. Elias Cretenſ. Comment. in Nazianz. orat. 23. tom. 2. col. 852. vulgar matters for a man to be overcome or gravell'd, as Elias Cretenſis noteth upon Nazianzen, is no great matter, becauſe every one hath not the art of disputing or ſolving of Sophiſms; but it is a ſad thing for the Divinity of God or Chriſt to be disparaged, and as it were to be betraid into the hands of Sophiſters. The Heathens were wary in preſerving the reverence of Religion, that they held itdMala & impia conſuetudo eſt contra Deos diſputandi, ſive ex animo id fit ſive ſimulatè. Cicer. de natur. Deor. lib. 2. an evil and impious cuſtome to diſpute of their gods, whether an adverſary or in good earneſt.
Though he who hath this fundamental infidelity in his heart, may be diſputed out of his Atheiſm by ſecret conference, yet it is no way lawful to enter the Liſts of publick Diſputation with an Atheiſt, as if it were a problematical point whether there were a God or no; no more meet is it to entertain a publick diſpute with Antiſcripturiſts, eſpecially now, ſince hiseThe humble Petition and Advice to His Highneſs the L. Protector, &c. p. 27, 28, 29. Highneſs the Lord Protector, his Councel, and the Members of the Parl…ament, take an Oath To uphold and maintain the true Reformed Proteſtant Chriſtian Religion in the purity thereof, according to the Scriptures of the Old and New Testament, and to incourage the profeſſion and profeſſors of the ſame. Nor will it, as I conceive, be fit to admit the Arminians to a publick Diſpute, eſpecially of Mr. John Goodwyns fancy or faction; as his abſurd and horrible Errours have been lately and lively ſet forth in their colours byfPag. 65, 66, 67, 68, 69. of his ſolid and acute Confutation of Mr. Joh. Goodwyns Calumniatory Cavil in his Book which he calleth foreign, or The Triers, &c. Mr. Marchiamont Nedham. And as it is matter of religious piety to forbear ſuch diſputes upon any point as may violate the Majeſty of Religion; ſo I believe it is a civil duty which we owe our Superiours, who are pleaſed to protect Orthodox Religion, not to offer any part of it whereof they take the Patronage, as in the Oath fore-mentioned, and without their licence and allowance in ſuch a way as their prudence ſhall approve of: And it cannot but be matter of great offence and ſcandal to any prudent and pious Chriſtian, to have any fundamental point of Faith once delivered to the Saints, delivered up to be toſſed upon the tongues of men; it may be ſuch asgG…eg. Naz. Orat. 33. tom 1. p. 531. Nazianzen taxeth, as making a ſport in a trifling manner to diſpute of divine matters. Nor are ſome queſtions more to be forborn for their ſacred Sublimity, than others for their ridiculous Levity; as, whether according to thehMulta renaſcentur quae jam cecidere, cad…ntque Quae nu…c ſunt in honore vocabula, ſi volet uſus; Quem penes arbitrium eſt, & jus & norma loquendi. Horat. So the Greek word foreign, Tyrannus, was anciently taken for a King in a good ſenſe, when Homer called Jupiter foreign: But for many hundred years ago it hath been taken in an ill ſenſe, Tempore Lucae vocabulum illud Tyrannus tantum accipiebatur in malam partem apud Gaecos & Latinos. Eſtius Act. Apoſtol. 19. v. 9. So the word Idiot in Lukes time was taken onelyonly for one that is unlearned and ignorant. So Peter and John are called foreign, that is, Unlearned and Idiots, Acts 4.13. And 1 Cor. 14.16. How ſhall he that occupieth the room of the unlearned, foreign, of the Idiot; and 23. If there come in thoſe that are ignorant and unbelievers, foreign, that is, Idiots and unbelievers. So the word Knave, in Chaucers and Gowers time, and in the Stat. 1. c. 3. ann. 14 of Ed. 3. ſignified a ſervant. See Minſhaws Dictionary, verbo Knave: and the French word Madam, is of that latitude in the proper original ſignification, that any woman that hath a ſervant, may by her ſervant be called Madam. Were it not now an unreaſonable innovation, to go ſo far out of the received uſe of words, as to call a King a Tyrant, an Apoſtle an Idiot, an honeſt Servant a Knave, an ordinary Husbandmans wife Madam? The firſt would be dangerous, the ſecond blaſphemous, the third ſlanderous, the fourth ridiculous, becauſe quite out of uſe in our manner of ſpeech; as the word Thou is, as applied to Superiours in a civil, or rather by the Quakers in an uncivil ſenſe. Law of Language, which is a common uſe, we ſhould ſay You in civility to our Superiours, or Thou unto all, with thoſe proud, rude and railing Levellers, the Quakers: On whoſe abſurd and novel vanity I will here beſtow a marginal Note (h) and no more.
There is another queſtion of note, but neither for the ſuperlative eminency, nor for the extreme lowneſs and lightneſs of it, as that of the Quakers, but for the ſubtilty, unprofitableneſs and impoſſibility to be determined by publick and perſonal diſputation; and that is the captious queſtion of the Papiſts, touching the Viſibility of the Church in all Ages: In which point they have made bold Challenges to the Proteſtants party, who in my poor opinion ſhould rather have diſputed altogether againſt the unreaſonableneſs of the queſtion, than have undertaken the diſcuſſion of it, as Dr. Featly did with Fiſher: For though he ſaid much very learnedly and wittily after his manner, partly to ſhew the impertinency of the Propoſal, to prove the Proteſtant Church viſible in all Ages, and to name viſible Profeſſors of Proteſtant Religion in all Ages; and was very cautelous in his diſtinctions and aſſertions, for the framing of his Concluſions to the firſt queſtion, which was, thatiThe Romiſh Fiſher caught & held in his own Net, part. 1. p. 103. The Proteſtant Church, according to the diſtinctions and aſſertions premiſed, hath been in all Ages in ſome degree viſible: And uſed the like prudential courſe concerning his Concluſion of the latter queſtion, Of the Names of Proteſtant profeſſors in all Ages; yet he undertook to give in a Catalogue of them in every Age, beginning with the Evangeliſts and Apoſtles, and going on from Clemens Romanus to Clemens Alexandrinus, with whom he makes up his ſecond Century.Dr. Featly Romiſh Fiſher caught & held in his own Net, par. 1. p. 8. Of which queſtion himſelf confeſſeth, that it required rather a large Hiſtorical Volume, than a brief Syllogiſtical Diſpute. For what time would be required to bring ſuch a Debate to a ſatisfactory Iſſue? how many dayes diſpute, how many moneths, yea how many years will be taken up in diſtinguiſhing legitimate Writings of the Ancients, from ſuch as are ſpurious or ſuſpected for ſuch even by the Papiſts themſelves, who reckon of thoſe ambiguous Brats no fewer than 187 ſeveral Treatiſes? and then for the legitimate works, how many are corrupted, and which Edition of them is the trueſt? and when that is known, Where ſhall we finde the doctrines in difference betwixt the Papiſts and us diſcuſſed or reſolved, when many of them were altogether unknown in their dayes? For thoſe that ſpeak any thing of the matters in queſtion, it is hard to judge what is their ſetled judgement in any point; for ſometimes they play the Orators, flouriſhing with all figures of Rhetorick, which muſt not be taken in a Dogmatical ſenſe; aslDum eſſem adoleſcens, imo penè puer—Scripſi ad avunculum, ſed in illo opere pro aetate tunc luſimus, & calentibus. adhuc Rhetorum ſtudiis, &c. nunc jam cano capite & arata rugis fronte, &c. Hieron. ad Nepot. Tom. 1. p. 11. princip. Epiſt. Hierome confeſſeth of himſelf in his Epiſtle to Nepotian, While I was a young man, ſaid he, and in a manner a Boy, I wrote unto my Ʋncle Heliodorus, but in that work I did but play with Rhetorical Studies, and painted my paper with a Scholastical flouriſh; now my head is grey, and my forehead furrowed, I write in another manner. Which may give them cauſe in their elder years, to retract and correct what they wrote when they were not ſo ripe in judgement being young: So did Auguſtine in his two Books of Retractions. And ſome things they have written in paſſion, violently turning from one extreme to another: So did Dionyſius Alexandrinus; and thereforemBaſil. Epiſi. 41. Maxim. Philoſoph. Baſil compareth him to a Gardener, who when a bough groweth crooked one way, writhes it to be as crooked they other way. And in examining of theſe humane Teſtimonies, it will require time and judgement to diſtinguiſh particular Opinions from Church-doctrines. Now by that time all aſſertions in difference have been carried through all Ages, with all the diſtinctions and cautions until Luthers time, the Proteſtants bringing their proofs, and the Papiſts theirs, and time allowed for each party to make Exceptions as they pleaſe, how many years will be ſpent, and at laſt how fruitleſs will all this labour be? when if there were ſuch conſent to be found among them, as the Papiſts brag of, it would make but an humane Faith, which might be ſubject to falſhood, asnQuod hiſtorici quidam meminerint eorum conciliorum, non poteſt parere niſi fidem humanā cui poteſt ſubeſſe falſum. Bellarm. lib. 2… Sacr. offic. c. 25. verbo ult. Tom. 3. Contr. p. 86. Bellarmine confeſſeth. And yet both the ſubtile Jeſuites, and ſilly Papiſts by their Inſtruction, call for this trial of Religion by bringing a Catalogue of Profeſſors in all Ages; on which the Jeſuite Fiſher ſo pertinaciouſly inſiſted,oThe relation of the Conference, Jun. 27. 1623. p. 28. that he would not anſwer Dr. Featly touching Chriſt and his Apoſtles in the firſt Century, unleſs he firſt brought in a Catalogue of Profeſſors of Proteſtancy throughout all Ages: And which ſhewed his impiety and abſurdity in the higheſt degree, in the Catalogue called for, he wouldpIbid. p. 27. not allow the Doctor to begin with Chriſt and his Apoſtles.
This plainly bewrayed the Jeſuites great diffidence in his crazy cauſe, and his craft to ſecure it from a due trial, which this way he knew could never be effected: and with this fallacy they have locked up their ſeduced Proſelytes in misbelief; ſo that we know not how to deal with them: for they will not hear us in any thing, unleſs we ſpeak to the point of viſibility in all ages; and if we offer to anſwer them in a readier and ſurer way, by the infallible Teſtimony of the Scriptures, they will not accept of it: yet notwithſtanding all the advātage they have had by the predominacy of their power over Perſons, Books & Preſſes, to print and ſuppreſs what they pleaſe: we need not decline that way of trial out of any diſtruſt in our cauſe, ſince there is yet ſo much upon record for us, and againſt them; that if ſuch a tedious and dilatory diſcuſſion of our differences were to be undertaken by diſpute face to face, they could be no gayners in the utmoſt iſſue of it, as we may well judge by Mr. Berkbeck in his Proteſtants evidences of the ſecond Edition printed this year in Folio, ſo much amended and augmented above the former in Quarto, that I take it to be the beſt Book extant in that kind.
When upon deliberation a reſolution is made what ſhall be diſputed on;
The next conſideration is concerning the Perſons.
For the Perſons, and they are chiefly,
1. Disputants.
2. Preſidents, or Moderators.
3. Notatories.
4. Witneſſes.
5. For others, whether admitted by choice, or promiſcuouſly without limitation or exception.
Firſt for the Diſputants; in them theſe four qualifications are chiefly requiſite:
1. They muſt be learned.
2. Of quick conceipt.
3. Temperate, not paſſionate, or cholerick.
4. Pious, preferring Verity before Victory.
Firſt, they muſt be learned in the Learned Languages, in Arts, and Hiſtories, in Textual and Polemical Divinity; for they may in conflict be put to it, to make uſe of all the learning they have.
Secondly, They muſt be quick in conceipt, becauſe they muſt preſently without pauſe or ſtudy take their advantage, either of objecting or anſwering.
Thirdly, They muſt be temperate, not paſſionate, or cholerick like Coſterus the Jeſuite; for Coſterus, of whom Doctor Halls obſervation is,Dr. Hall. 1. Decad. of Epiſt. Epiſt. 5. p. 282. that he wa… more teaſty then ſubtile, more able to wrangle then to ſatisfie: for paſſion will blind the judgment, ſo as to make a man leſs fit to make uſe of his own ſtrength, or to take advantage of his Adverſaries weakneſs; beſides, if a man be cholerick, it will make him forget the moderation of Michael the Arch-Angel, in forbearing railing accuſations, Jude 9. And the caution ofrHaec eſt modeſtia diſputantis ut nulla adferatur audientibus ex diſſerentis ſermone moleſtia: Chryſoſt. in Epiſt., ad Hebr. ch. 2. homil. 3 Tom. 4. col. 1679. Chryſoſtom, which is, that the modeſty of the Diſputants ſhould be ſuch, that nothing drop from their mouths which may be offenſive to the ears of the hearers, which doth not only give diſtaſte to them, but takes off much from the acceptation both of the Diſputant and the cauſe diſputed; one that appeared in Beza's diſputation at Poyſie, when though he were an excellent learned man, and pleaded the cauſe of Reformation very ſufficiently againſt the Romaniſts, was taken up and commanded to conclude;sHiſt. Conci. of Trent, l. 5. p. 453. becauſe in the matter of the Sacrament he grew into an heat, which not only very much provoked the Prelates to indignation and diſdain againſt the new Evangeliſts, as the Cardinal of Tornon called him and his party, but gave ill ſatisfaction to thoſe of his own ſide: but this exorbitancy of paſſion is more familiarly the offence of the Romiſh wranglers, who are choſen of purpoſe by their party for Diſputants, becauſe of their zeal to the cauſe, which kindles quickly into choler, as we have partly obſerved in Eccius and Gretz…r; and may further note in one of Doctor Featleys Antagoniſts (Doctor Eglestone) who was ſo tranſported with paſſion, as to ſay to him,tThe Romiſh Fiſher caught and held in his own Net, par. 3. p. 128. I will be hanged at the next Gallows if I make you not confeſs that it implies no contradiction, for an accident to be without a ſubject; if he wou'd have ſtood to his word, he had been ſure to be hanged; for it was not in his power to force the Doctor to ſuch a confeſſion.
Fourthly, The Diſputants ought to be pious, that (out of conſcience) they may prefer Verity before Victory. Of this mind doubtleſs was the Apoſtle Paul, when he profeſſed he could do nothing againſtuVictoriâ nihil dulcius, Cicer. Act. in verrem, fol. 876. the truth, 2 Cor. 13.8. to a corrupt and carnal mind nothing is more ſweet then victory; but if truth appear to have the preeminence, a godly man will not be aſhamed to yield unto it, though with change of his opinion; for he takes not himſelf to be of ſo great authority and fame, as to be aſhamed that he erred, aswNe erubeſcas de commutatione ſententiae; non es tantae authoritatis & famae, ut erraſſe te pudeat. Hieron. Apolog. adverſ. Ruffin. Tom. 2. p. 199. Hierom ſaid to Ruffinus, do nothing through ſtrife or vain glory, Phil. 2.3. as the Papiſts did againſt the Proteſtants in the Councel of Trent, xHiſt. of the Councel of Trent, l. 1. An. 1530.when as Cardinal Langi Arch-Biſhop of Saltzburg ſaid, that the Reformation of the Maſs was honeſt, the liberty of meats convenient; but that a poor Monk, meaning Luther, ſhould reform all, was not to be endured: ſome conceive it matter of moment, that the Diſputants be matched in quality and calling, as in theyThe Romiſh Fiſher caught and held in his own Net, p. 3. p. 118, 119. Diſputation betwixt Maſter Walker and Doctor Egleſton.
Before I diſpute upon the queſtion, ſaith Mr. Walker, I deſire to know your quality and calling, whether you be a profeſſed Popiſh Prieſt or no?
Dr. Egleſton. I am a Roman Catholick, not a Prieſt, but a Doctor of Phyſick.
Mr. Walker. I deſire then another Adverſary, ſome of the Prieſts here preſent, that we may diſpute on equal terms; I hold the calling of a Proteſtant Preacher and Divines, more honourable then any Popiſh Prieſthood; and therefore if your Prieſts think themſelves too good to dispute with me, you ſhall not brag that your Laymen are fit matches to dispute with Proteſtant Preachers and Divines.
Dr. Egleſton. Mr. Walker, you being a Divine, ought to give me, though a Lay-man, the beſt ſatisfaction you can.
Mr. Walker, I am ready to give you ſatisfaction, if you come as a Layman, ought to a Divine, that is, with a deſire to hear, and to be instructed in all humility, not with a mind to contradict and oppoſe the truth.
And ſo they proceeded to Diſputation, as in the relation quoted in the Margin; and it may be the Doctor of Phyſick was a better Divine then the Prieſts that were preſent.
Doctor Brian in this reſpect might have had more juſt cauſe of diſdain, to take Mr. Only for his match, then Mr. Walker Doctor Egloston, ſince the diſparity was more betwixt them two, then betwixt a Divine that was not a Doctor, and a Doctor that was not a Divine.
This for the qualification of the Diſputants. Now, ſecondly, for a Moderator, or Preſident, to manage the diſputation with decency and order.
It is requiſite that ſome perſon of worth for wiſdom and gravity (and if it may be alſo of power and authority, ſo that his power be not byaſſed by partiality on either ſide) be Preſident and Moderator to mannage the diſputation with order and decency, for prevention of vain jangling and confuſion: when diſputations are national, and particularly authorized by the ſupreme power; that power commonly makes choice of a Preſident, or of Commiſſioners to preſide over the diſputation: ſo did the EmperourzAug. Breric. Collat. Praefa. Tom. 7. par. 1. p. 684. Honorius, who publiſhed an Edict for diſputation betwixt the Catholicks and Donatiſts at Carthage, and by the ſame Edict ordained one to preſide in the diſputation, who was called a Judge. So did the EmperouraSleyd. Com. l. 16. p. 353. Charles in the Conference at Ratisbone. In that at Poyſie in France betwixt Beza and the Popiſh party: Beza and thoſe of hisbHiſt. of the Councel of Trent. l. 5. p. 451. ſide deſired, that the King and his Councel would be preſent to govern the action, with eſpecial exception againſt the Clergy, that none of them might preſide, becauſe they were their profeſſed adverſaries; and ſome of them unwilling that the Proteſtants ſhould be gratified in that requeſt, would have perſwaded the Queen Mother to keep her ſon King Charles away, leſt being young, he ſhould be led away by the plauſibility of error. So in the concertation at Fountainbleau, betwixt the Lord Morney and the Biſhop of Eureux, King Henry the Fourth was prſent and Preſident the firſt day, yet appointed he Commiſſioners, becauſe himſelfe would not be engaged to attend the debate until it were ended; though he did ſo, becauſe it brake off after one day by the ſickneſs of the Lord Morney, as hath been ſaid before. In the publick Diſputations at Oxford and Cambridg, betwixt the Proteſtants and Papiſts, in King Edward the ſixths time, certain Commiſſioners were ſent in the name ofcFox Martyr. vol. 2. p. 756. col. 2. & 760. col. 2. Viſitors, to the number of five to each Univerſity, to overſee the Diſputation orderly carried on, and to make report of it to His Majeſty. In the three dayes conference at Hampton Court, King James himſelf was Preſident, and it was well he was ſo, elſe ſome of the Prelates would have ſoon put to ſilence Doctor Reynolds and his aſſiſtants; for when that Reverend, Religious and Learned Doctor did but modeſtly obſerve a dThe ſecond dayes conference at Hampton Court. p. 25.Contradiction in the Service Book about Confirmation, one place confeſſing it was a depraved imitation of the Apoſtles, another grounding it upon their example, Act. 8.9. and thereupon deſired that the contradictions might be conſidered, and the ground of conformation examined: the Biſhop of London cut him off, and kneeling down, moſt humbly deſired His Majeſty that the ancient Canon might be remembred, which ſaith, Schiſmatici contra Epiſcopos non ſunt and endi: was there any thing in the Doctors ſpeech which deſerved ſo ſharp a cenſure, as that for that he ſhould be called a ſchiſmatick, & ſuch a ſchiſmatick as might not be ſuffered to ſpeak, becauſe that which he ſpeaks both piouſly and prudently, is ſaid by a pettiſh Prelate to be ſpoken againſt the Biſhops? But had he not cauſe to be much moved? the partial Pen-man of that Conference will tell you he had: for eIbid.ſome of theſe men (ſaith he) the evening before, and the ſame morning had made a ſemblance of joyning with the Biſhops, and that they ſought for nothing but unity; but now they ſtrook at their overthrow (if they could) all at once. Epiſcopacy, or rather Prelacy, ſurely is like the Apples of Sodom, if ſuch a tender touch of the Doctor would overthrow all at once: But the Doctor and thoſe of his mind, though as peaceably minded as any, ſhould have been overthrown at once, if the King (who acted the office of a Moderator) had not been more moderate, and given ſome check to the Biſhops choler,fPag. 28. telling him, he ſhould have ſuffered the Doctor to have taken his courſe and liberty; concluding, that there is no order, nor can be any effectual iſſue of disputation, if each party might not be ſuffered without chopping, to ſpeak at large what he would; and therefore willed, that either the Doctor ſhould proceed, or that the Biſhop would frame his anſwer to the motions already made. And this is the proper work of a Preſident, or Moderator at a Diſputation or Conference.
Sometimes the power which doth authorize the Diſpute, leaveth liberty to the Diſputants, by conſent, to chuſe their Preſident or Moderator; So did Sigiſmond King of Poland to the Trinitarians and Antitrinitarians for their Diſputation at Petricovia, gAntho. Poſſ. Biblioth. Sele. Tom. 1. l. 8. c. 13. p. 363.who after ſome debate, reſolved that the Preſident ſhould be choſen by turns one out of each party.
I will give you but one Obſervation more concerning this matter; and it is that memorable one betwixt Ambroſe Biſhop of Millain, and Auxentius and Arian Biſhop; the Arian challenged the Orthodox Biſhop to diſpute, procured the Authority of the Emperor Valentinian (a Child not yet baptized) by the favour of the Empreſs Juſtina an Arian, for his ſummons to appear in the Emperors Court or Conſiſtory, ſignifying that certain learned Jewes and Pagans were choſen as Judges on Auxentius part, and allowing him to make choice of his Judges. Ambroſe from ſuch premiſes expecting no good concluſion, refuſed to anſwer either the challenge of the Arian, or charge of the Emperor; andhAmbroſe Ep. 32. l 5. Tom. 3. p. 121, &c. makes his Apology to the Emperor with a modeſt boldneſs, giving him all reverential and dutiful terms, yet freely without fear, pleading with him the right of his cauſe.
3. The next particular is the Perſons requiſite for the ordering of a Diſpute, are Notaries, who have aniNotariorum arserat, ut quae dicebantur notatis quibuſdam exciperent tanta celeritate, ut non dictantis tantùm ſed loquentis vocem aſſequerentur, unde Graecis foreign dicuntur. Eraſm. in vita Origen. fol. 3. p. 1. art of ſhort and ſwift writing, to ſet down what is ſpoken in diſputation, when it is ſpoken. This was the manner of publick diſputations beforekEpiph. contra Photinianos Haereſ. 71. l. 3. Tom. 1. p. 197. col. 1. Epiphanius his time, as he ſheweth by example; and ſo it was in the diſputation betwixt the Catholicks and Donatiſts, whereinlApertis notariotum tabulis diſputatio coepta eſt Poſſidon. in vita Aug. c. 6. Auguſtine had to do; and in his diſputation withmAug. de actis cum Foelice Manich. fine lib. 1. Tom. 6. p. 633. Foelix the Manichean, there were Notaries on both ſides.
In later times the like hath been obſerved, as in the controverſie at Petricovia in Poland, that we may be ſure it was waged betwixt Papiſts and Arrians:nAnthon. Poſſev. Biblioth. Select. videat lit. c. Poſſevine relateth, the Scribe or Notary was a noble perſonage, who had written againſt Calvin. In the conference at Ratisbone, betwixt the Proteſtants and Papiſts, the Proteſtants moved, that what paſſed in the conference may beoProteſtantes, qui viderent quibuſcū adverſariis eſſent commiſſi, collocutionem omnem & acta deſcribi petunt. Sleyd. comment. l. 16. p. 353. ſet down by Notaries: and at that in Poyſie it was one of the conditions of the Colloquie propounded by Beza and his aſſociates,pHiſt. of the Councel of Trent, l. 5. p. 451. that there ſhould be Notaries choſen by both parties: ſo was Mr. Aleſbury choſen to write the Conference or Diſpute betwixt Doctor Featley andqSee the Romiſh Fiſher caught and held in his own Net. part 1. p. 46. Fiſher. The office of a Notary is faithfully, and without partiality, to write what paſſeth betwixt the adverſe parties. Againſt a falſe Notary the Emperor Alexander Severus was ſo ſevere, that herNotarium inciſis digitorum nervis, ut nunquam ſcribere poſſet. Bucolz. Index Chron. ad An. 223. p. 171. cauſed his fingers to be cut off, ſo that he could never write after. Mr. Fiſher the Jeſuite, I believe, had not read that ſtory, when he thruſt himſelf into a Notaries office, at a Diſpute betwixt Dr. Featley and Mr. Musket, andſRomiſh Fiſher, &c. p. 37. falſified that office. Some that mean not well have no mind of Notaries,tPaſcentius verba ſua excerpi noluit. Aug. Epiſt. 174 Tom. 2. p. 901. as Paſcentius the Arrian, Auguſtines Adverſary, who would not yield to have his tongue followed by the Notaries pen; the Popiſh party liked not the motion of the Proteſtants for Notaries in the Conference at Ratisbone, alledging it would draw out the debate too long, if that might be an exception, then it cannot well be ſo, at leaſt not ſo well: now in our more expert age, wherein there are many, who by Brachygraphy, can write as faſt as moſt men ordinarily ſpeak.uPoſsidon. in vita, Aug. c. 17. The want of Notaries in a private Diſpute betwixt Augustine and Paſcentius, gave him occaſion and encouragement to brag that he had the better of it, and put Auguſtine to make a confutation of that falſhood, by their teſtimonies who were preſent at it. From the ſame cauſe was it, that Dr. Fr. White was repreſented ſo ſilly a Diſputant with Fiſher, as if he had been a School-boy of thirteen years old; for hewDoctor Fr. White his reply to Jeſuite Fiſh. anſw. Pre. p. 9. princ. & fine. confeſſeth there was not a word written at that time, when he and his Adverſaries diſputed together.
The fourth ſort of perſons convenient to be preſent at a Diſpute of Religion are ſuch, as for their integrity and diſcretion, are worthy to be witneſſes of what paſſeth in Diſpute. Such are not ſuperfluous (beſides the Notaries) to atteſt the tranſaction of every dayes diſpute, and the whole at the laſt: and ſuch hadxPoſsid. vide lit. q. Auguſtin in his private diſpute with Paſcentius, though without Notaries. And by ſuch was the cauſe and credit of the Proteſtant Religion, and the Champion for it Doctor Featly, righted againſt the fictions and falſhoods of Fiſher and his party, concerning the cloſe of their conference, which in truth was thus; Fiſher refuſing to anſwer to Christ and his Apoſtles, the Proteſtant party preſent called off, or rather pulled off the opponent Doctor Featly; ſo the conference brake up: and this is atteſted yThe Romiſh Fiſher, &c. par. 1. p. 45, 46.by the ſubſcription of two Earls, two Knights, three Eſquires, one Doctor, two Batchelors in Divinity, beſides the Notaries choſen by both parties.
Fourthly, For other Auditors, it were to be wiſhed that none were admitted, but ſuch as in ſome competent meaſure are able to judge, and are not weaklings in the Faith, ſince the Apoſtle ſaith, him that is weak in the Faith receive, but not to doubtful disputations, Rom. 14.1. But it cannot be that (as it was at the conference at Ratisbone and Hampton Court) the hearers ſhould be alwayes only ſuch as are particularly called, or admitted: and we find examples of promiſcuous admiſſion of all perſons, both in ancient and in latter times; for the former we have an inſtance in Auguſtines time, when at his diſputation with a Manichean DoctorzConvenerunt in unum, concurrentibuſ que plurimis viris ſtudioſis turbiſ que curioſis. Poſsidon, de vita Aug. p. 6. there came together not only many ſtudious men, but the curious multitude: and when Gregentius diſputed with Herbanus the learned Jew, theaforeign, &c. Biblioth. veterum patrū Graeco Lat. Tom. 1. p. 194. whole City came thronging together to hear. The diſputations of latter times eſpecially, ſince thoſe errors which heretofore uſed for fear or ſhame to ſneke into corners, have got the impudence to give affront to Preachers in the Pulpit, and their maintainers to challenge them to diſpute; a kind of neceſsity hath been put upon ſome to conteſt for the truth in the moſt publick Audiences and Aſſemblies of the people. Thus much for the perſons conſiderable in and about diſputations of Religion.
Our next obſervations muſt be ſet upon Rules and Lawes, whereby diſputations muſt be regulated in order to an happy iſſue and ſucceſs.
Firſt then, According to the religious Aphoriſm ofbforeign. Greg. Nazianz. Orat. 1. Tom. 1. p. 1. Nazianzen, the work muſt begin with God, and end with God by prayers and praiſes, for he is the father of Lights, James 5.7. and can make dark things clear; and when he ſets a light before men, he can open their eyes to ſee it, and bind their hearts to embrace it.
Secondly, Whatſoever point or Doctrine we bring to diſcuſſion, we muſt make Gods word the authentick rule of tryal, receiving nothing as matter of Faith Fundamental to Salvation, but what is in expreſs terms contained in it, or by juſt conſequence deduced from it.
Thirdly, The matter in queſtion muſt be truely and clearly ſtated and agreed upon before the diſputation begin, elſe it may be*See the explication of the proverb, c. 4. lit. w. Andabatarum pugna, a blind buffeting of the Diſputants betwixt themſelves, or a beating of the air, as the Apoſtle phraſeth it.tAlternis vicibus contentioſo fune uterque diem in veſperam traxerunt, nubulo quodam veritas obumbrabatur. Tertull. adverſ. Judaeos c. 1. princ. cap. Tom. 1. p. 198. Tertullian in the beginning of his book againſt the Jewes, obſerves ſuch a diſputation betwixt a Chriſtian and a Jewiſh Proſelyte, who drew out the day as by a cord of contention until night; in the mean time the truth was overſhadowed by a cloud, which was to be cleared up by determining thedSummum quaeſtionis ipſius certis lineis determinemus, Ibid. c. 2. p. 19…: ſumme of the Queſtion, within certain lines or limits of reſolution for the ſtate of it, as he ſpeaketh afterwards. If this be not firſt done, nothing in the diſpute can be well done, no orderly proceeding can be made in the way, but a wild wandering out of the way; which might juſtly have moved your Adverſary Mr. O. in ſober ſadneſs (without any jeering) to confeſs that he was miſerably overſeen, yea, in the underſtanding of that very queſtion upon which he diſputed, until he came to page 113. of his Examination of your Reply, which in all containeth but 130.
Fourthly, That the Diſputation be not drawn out by Rhetorical Exſpatiations (as the Jeſuite Cotton was uſed to do, who was, asePetrus Cottonus Rhetoricus jactantior quàm dialecticus acutior. Daniel. Cham. Praefat. ad 2. par. Epiſt. Jeſuit. Chamier ſaith of him, rather a braving Rhetorician then an arguing Logician) but rather contracted by Logical Argumentation. Some have no mind of Logical Diſputes, becauſe there are others who uſe Sophiſtry, or fallacious Concluſions, whichfContorta Sophiſmata, ſic enim app. Hantur fallaces concluſiunculae. Cicer. Acad. quaeſt. Edit. 1. l. 2. num. 67. Cicero calleth writhed and pricking Sophiſmes, for Logick; and which Seneca gravely derideth,gNon debuit hoc nobis eſſe propoſitum argutè diſſerere, & Philoſophiam in has anguſtias ex ſua majeſtate detrahere, ne que quicquam aliud iſtae diſputationes ſunt quàm inter ſe peritè captantium luſus. Senec. Epiſt 48. p. 464. Edit. Lipſian. as a degrading of Philoſophy from the latitude of her Majeſty into ſtreights; and meer plays or triflings betwixt ſuch as are cunningly captious: and when Doctor Featley required of his Antagoniſt M. Fiſher, that both the opponent and reſpondent ſhould be tyed to Logical form: Fiſher anſwered, that he did not hold that fit, becauſe the company underſtands not Logick form; to which the Doctor anſwered, there are of the company that underſtand Logick as well as you or I, the reſt are men of understanding and reaſon; and I am reſolved to keep Logick form, and expect from you direct anſwers: hRomiſh Fiſher, E. c. 1.1. par. p. 8.and well he might, for Logick is nothing but Reaſon brought into Rule; wherewith by the light of Nature many are well endowed, though they have not the art of Logick: but it ſeems they meant a ſtrict Form of Logick by Syllogiſmes, iIbid.though the Question of the viſibility of the Church in all ages (which they had in debate) required, as the Doctor told the Jeſuite, rather a large Hiſtorical volume, then a brief Syllogiſtical Diſpute: and for Logick, I know not how any diſpute can be well ordered without it; ſince, askAug. Tom. 1. p. 375. Dialectica nihil aliud docet quàm conſequentia demonſtrare, ſeu vera veris, ſeu falſa falſis, Aug. contr. Creſcon. Grammat. l. 1. c. 20. Tom. 7. par. 1 p. 261. Auguſtine ſaith, it teacheth nothing elſe but to demonſtrate conſequences true or falſe, from true or falſe principles; lNunquam doctrina Chriſtiana dialecticam formidat; ſicut eam in Stoicis non reformi dabat Apoſt. quos ſecum volentes conferre non reſpuit. Ibid.which Christian Doctrine (ſaith he) is never afraid of; as the Apoſtle Paul did not fear it in the Stoi…ks, whom he did not refuſe, when they were willing to confer with him.
But for Logickly ſtrict Form of Syllogiſme throughout the diſputation, it cannot well be obſerved, much leſs is it of neceſsity to be required; and indeed it was very ſeldom practiſed by the Ancients; yea, that great Diſputant, Auguſtine himſelf, though he have not only written amAug. Tom. 1. operum p. 375. Treatiſe of Logick, but annAug. contra Creſcon. Grā mat. l. 1. ubi ſupra. Apology for Logick, putteth very few of his Reaſonings into Syllogiſtical Form. And when they Syllogize, ſome of the ſhew themſelves no very good Artiſts at it, as we may ſee by Gregory Nyſſens ten Syllogiſmes againſt the Manichean Hereticks: and for latter times,oGreg. Nyſſent Tom. 3. p. 180. foreign. though ſome diſputations have been carried on by a Series of many Syllogiſmes artificially concluded in Mood and Figure,pFox. Martyr. vol. 2. p. 757, 758, 759, 760. as that of Peter Martyr againſt Doctor Treſham, Chadſey, and Morgan before the Kings Viſitors at Oxford, Ann. 1549. ordinarily they have paſſed by Alternation and Reciprocation of Reaſons and Exceptions, without forming of Syllogiſmes in Mood and Figure, and have not been the leſs profitable and ſucceſsful; as we ſee in that excellent Debate or Diſpute, called a Conference betwixt Doctor Reynolds and the Jeſuite Hart.
Fifthly, That there be allowed an equall viciſsitude for objecting and anſwering without interruption; and that none interpoſe, or take upon them to be Diſputants, but thoſe that were agreed upon before the diſputation began: the care of theſe cautions belongeth eſpecially to the Moderators or Preſidents office, as King James his example ſheweth in the conference at Hampton Court, by reproving the Biſhop of London for interrupting Doctor Reynolds, as hath been brought in already, though to another purpoſe.
Sixthly, When there is an Intermiſsion, or end of the diſputition, Firſt, the Notaries writings are to be compared, and if they differ, to be reconciled.
Secondly, The Diſputants are to have liberty to reviſe their own Reaſons, Objections, and Solutions, and to correct them by altering, adding, or expunging, ſo as may make for the amendment of their own Arguments and Anſwers. This liberty Dr. Reynolds and Mr. Hart allowed one another.
Thirdly, When each ſide is ſatisfied, and that their opinions and pleadings are ſet down as they would have them, then the Parties, Notaries, and Witneſſes hands are to be ſubſcribed to them.
Seventhly, Sometimes ſecrecy is required upon oath, that nothing be revealed to any one abſent from the conference, until a certain time;qSleyd. Comment. l. 16. p. 534. as when the Emperor impoſed this condition on the conference at Ratisbone, viz. that nothing ſhould be communicated to any one not preſent, before the Emperor and Princes of the Empire were made acquainted with all the tranſactions under the hands of the Notaries; which the Proteſtant party could not yield unto, becauſe their Princes required an account of their proceedings of the Colloquie from time to time: this occaſioned the breaking up the conference abruptly without fruit, but not without mutual offence on both ſides.
There be ſome other Rules which might have augmented the number, if I ſhould have counted on with them; but I have virtually premiſed th…m already in the qualifications of the Diſputants: I ſhall add no more but only this advice, that the diſpute, according to the admonition of*Nazianz. Tom. 1. orat. 1. p. 1. Nazianzen, begin and end like the eighth Pſalm, with glory to God. If Colloquies, Conferences, and Diſputations of matters of Religion were thus begun, continued and concluded, the truth would be not onelyonly militant againſt, but triumphant over rebellious errour, which preſumes to affront it, and ſometimes to challenge it into the field, and over reproachful rumour which dogs it with barking obloquie afterwards; and ſo there would be no need of playing an after game with the Adverſary, as now there is with yours, of whom, with what he hath written againſt you, I ſhall in that which followeth, according to your requeſt, give you a reaſon of my former advice, not to honour him any more by taking him for your Antagoniſt; and ſo from Diſputations in general, I ſhall paſs to your Diſputation with Mr. O. in particular.