A letter to a person of honour written by Mr. Thomas White, in vindication of himself and his doctrine.

A letter to a person of honour written by Mr. Thomas White, in vindication of himself and his doctrine.

Table of contents

Title page

TO THE READER.

§

§

[Page]

HONOURED SIR,

WHilst my Adversaries were content to whisper up and down their grave, but empty, censures of me, amongst confiding, and credulously zealous devotes (their proper Auditory) or, at most, amongst unlearned men, whose busie commerce, though it direct them now and then to a large and indulgent Casuist, yet doth it afford them litle leasure to consult with true Divinity; I contented my self likewise to leave them to the applause of such admirers, looking upon it as lost time to prepare any Apology. But their confidence being now rais'd to that height as to presume to pour their Calumnies [Page] into your ears whom God hath blest with a judgment singularly capable to discern truth, and an authority fit to bear sway amongst prudent persons; I can no longer decline the task, but humbly offer what I conceive may suffice to justifie me in your candid thoughts. If this short discourse serve to dispel the mist which hath lately been cast before your eyes, I shall rejoyce for both our sakes; if otherwise, for my own; hoping your charity will make me see my failings, and acknowledg them:

In the first place, my Doctrine is accused of Heresie, nor is my person more favorably treated; but we have heard of old, that it were impossible in the world to be innocent, if it were all one to be accused and to be guilty; That nature hath furnished us with an eare for the defendant, as well as plaintif. This Justice then I beg of such as are competent judges in so great a cause; for, in truth, it belongeth to the supremest courts [Page] of Theologie to censure dogmatical Tenets; which office notwithstanding, now-a-daies, the most ignorant amongst us are the most ready to usurp.

To this Calumny then I answer, That if any Doctrine of mine be found to contradict any authority constantly acknowledg'd for infallible in the Catholick Church, I am ready to disown, and renounce it; If this profession render not a man Catholick, or Orthodox, I should be glad to learn what doth. To speak more plainly, if we regard the testimonies of Holy Scriptures, or consent of Fathers, unless I abound therewith more then my opposers; if perusing the decrees of Councells, and Popes, we find therin any thing expresly repugnant to what I have taught; Lastly, if, in any one point, I have thwarted the universal Practice of the Church, let me be esteem'd to have lost the cause. But withall let me beg this favour, that where the clear Text condemns me not, the gloss of [Page] privat Expositors may not pronounce me guilty. I know no reason why any Divine should forfeit the right his degree and quality gives him of interpretation, because others of the same Profession dissent from him.

Secondly, The Practice of the Church is urged against me, and that with lowder noise, and greater confidence of victory. But let them reflect, how many such Eclesiastical Practices have been layd aside, and obliterated. Who now a daies administers the Eucharist in Baptism to Infants? What is become of the three immersions? Where shall we see those so much anciently reverenc'd solemnities during the whole Octaves of Easter and Pentecost? Is the sacred Host now received into our hands? Is it brought home; or carried about us in our travails? Are both the kinds or species given to the Laity in publick Festivities? Of all the Penitential Canons what elss remaines but a faint shadow? Prayer [Page] for the Saints departed is long since lay'd aside. The decrees of the Apostolical Synod concerning blood and suffocated meats are no where observed. What alterations may we not find in the election of Prelates, and Ecclesiastical Courts? Finally, in our Fasts and Vigils? Did they throughly weigh all this, they would not so violently presume, and confidently proclaim the Practise of the Church to be an argument of Faith: They would perceive that these Practises are mutable, and consequently can yeeld no firme foundation of Doctrine.

But what is this to my particular case, who oppose, or controul no one modern Ecclesiastical Practise; for we are not to think whatever is generally done by all Christians must therefore immediatly become an Ecclesiasticall custome, no more then we are to conclude that an opinion, or truth, assented to by all individual Catholiks must needs become an [Page] Article of their Faith; For so the earth's standing still, and even Columbus his discovery of the new world might claim a place in their Creed. Such customes then alone are to be stiled Ecclesiastical as are grounded on Ecclesiastical constitutions, on the Canon Lawes, on the Rituals, or Ceremonials used by the whole Church, not on the Zeal, or fervor of the multitude: But of any of these we hear no mention. The very name of Practise imports Custome and prescription, and custome has the force of a law. But none that I know of, forgets himself so farr as to affirm that the Practice, whose denyal he obtrudes on me, induceth a necessity upon any one of putting it in execution. To conclude, they asperse not only mee, but the Church her self, which professeth these concessions to be Priviledges, that is, grants contrary to the general Rule or Custome. Our supream Pastors call them Graces, or Indulgences [Page] which my opposers either proclaim for customes, and Practises, or else speak nothing to the purpose. Thus whilst they seek to calumniate me, they unawars attaque the Church, esteeming nothing so sacred as the satisfaction of their precipitate passions.

Thirdly, Those, who are not altogether so fierce against me, will have my Doctrine not indeed Heretical, but yet neerly ally'd to Heresie: I conjure these men to tell me what it is to be near to Heresie, and not to blast my reputation with specious, but insignificant censures. For, Truths and falshoods are indivisible, and not, like quantity, more or less approaching. Yea the sublimest Truths (if not all) are on each side closely confind with falsities. The mystery of the Sacred Trinity hath; on this, the precipice of the Tritheit, on that, of the Sabellian Heresie: you no sooner step out of the Orthodox limits of the Incarnation, but you are plunged in the prophane blasphemies of [Page] Eutiches or Nestorius; Besides if to be of Faith signifies to be reveal'd, to be almost of Faith will signifie to be almost reveal'd, and to be near Heresie will import the contrary truth to have narrowly escaped Revelation, which for my part let him understand that can, I shall clear my self when I comprehend their accusation.

A fourth Engin, wherewith they labour to possess and prejudice weak capacities, is, that Philosophical controversies admit what latitude of liberty you please, but Theological ones not so. I cannot sufficiently admire their forgetfulness: Was there ever Divine whose very Profession ingaged him not in disputes of Divinity? Is there an university in the world wherein such questions are not treated? What else doe School-men propose to themseves but the discussing, and clearing against Infidels and Hereticks, the mysteries of our Faith by Principles of Nature, and Philosophy, [Page] and the illustrating that obscurity which overshadows them, by the light and conformity of Reason, to the unspeakable confort of the Faithful? How then comes that to be unlawful for me which in all others is not only allow'd, but highly commended?

It were well (say they) provided you containd your self within the bounds of opinions generally receiv'd, and presum'd not to transgresse the dictates of more ancient School-men. I am at a loss again, do they conceive the Dictates of their so much magnifi'd Masters in Divinity infallible? If they are not, for as much as yet appeares, error may happen to be on both sides, since though truth can be but one, the mistakes of such as seek it may be manifold. But according to this Principle, though both sides go astray, yet must no charitable hand hang out a lanthorn to enlighten so noble a portion of the Church as is the School. Surely Molina had other thoughts when [Page] [...] [Page] [...] [Page] he glori'd in the first discovery of Scientia media, or Gods conditional foresight of our actions, boasting that St. Augustin, and all the rest of the ancient Fathers were ignorant thereof; which bold fancy of his, how eagerly it hath been since embrac'd (notwithstanding the brand of Heresie stigmatized thereon by the Fathers of St. Dominick) the yet fresh, and uncomposed tumults of the School suffer us not to forget.

But they will have us at least to confess, that where ever the whole Authority of the School is engag'd in any one Opinion, it must of necessity be true and beyond all opposition. The same discourse returns again upon them. That Authority is either fallible, or infallible; if fallible, then cannot any multitude of Patrons whatsoever secure it from lyableness to error, and it will appear impiety to deny the Church a means of clearing her sight therein? If it be pretended infallible, I ask [Page] whence are we assur'd thereof? If by any other authority than their own; let us beg the favour to see it produc'd; if by their own only, we shall then submit when they shall have extricated themselves out of the maze, or circle, in which they dance. But, to proceed; by what means can we imagin this [...] multitude on a suddain immur'd with the prerogative of [...] certitude? Philosophers, besides that of Faith, acknowledg no other then such as springs from Demonstration; of which kind it hath not been my fortune to encounter any; when they offer at it, I shall most willingly listen. It is a received Maxim, that a Doctors Authority reaches no further than the force of the reason he brings, can carry it. If this be verify'd of each particular, how come they to deserve more collectively? Look upon their own assertions, do they not define that the Judgment of three grave Divines in any opinion begets a probability? Yet [Page] if I have any reason left me, three compar'd to many thousands nothing prejudice the universality of the contrary part; Nay, many of them have thought and maintain'd that the Judgment even of one, who hath throughly look'd into a difficult point, may be sufficient to establish a probability against the opposit multitude. What then have I or any other offended, if, after mature inspection, we have preferr'd the substance of reason before the shadow of popularity? Adde to this, the very boast of universal consent of Doctors is altogether vain; who hath examined the hundreth part of them? who can dive into the sentiments of such as have not written, whose number notwithstanding and authority is far greater then theirs who covet to appear in print? So that, if you scan the expression, under the notion of all Doctors, you will find to be understood a few only, who bear sway in the Universities; a handful, God knows, out of a plentiful Harvest.

[Page] They rest not yet satisfy'd, but accuse me at least of Indiscretion, that, in a Kingdome averse, and separated from the Communion of the Cath. Church, I have printed a book or two, from which they conceive Hereticks may take occasion to reproach us with intestine dissentions in Religion. Though I am not one who challenge the reputation of Prudent, or go about to cleer my self wholly from all lyableness to the opposit imbecillity; yet in in this place I see no ground for their crimination: do they not daily hear the Heterodox party exprobrating the wars which in Catholick Countries are wag'd upon the subject of Efficacious Grace, and Jansenisme? whatsoever falls once under the press, it little imports whether it first see light here, or in any adjacent Catholick Country: Take for proofs the French Provincial Letters; not only vulgarly known, but render'd also into our vulgar tongue; and truly if I mistake not, the publishing such truths [Page] is more expedient here then in any part of the world; nothing being more importantly conducible to the reduction of our separatists, then the discarding superfluous controversies, and contesting with them only necessary Doctrines; without engaging for the uncertain and wavering opinions of Doctors as for the Faith deliver'd us by Christ and his Apostles. We find by experience, that great Wits, which over-rule the weaker capacities, if an assent be crudely requir'd from them upon the accompt of sole Authority and command; without reason, either for the truth of the thing it self, or at least for the necessity of believing it, they reject it with scorn, and conceive thence an extream aversion: To these the milk of reason, that is, the conformity of Faith with inferiour Sciences, must, as much as is possible, be prepar'd; which task hath hitherto been the aim of all my endeavours. We may observe every day that disputes undertaken [Page] without these grounds, are doubtful; and either depend upon the acuteness, and dexterity of the manager, or perhaps on pure chance; and most commonly conclude in wordish and endless perplexities. All which I would not have so understood as though I confess'd my writings had found no acceptance or approbation in Catholick Countries, for even thence I have receiv'd not a few congratulations. In fine, what needs there more to justifie my printing here, then barely to say, I must perforce do it where I live and find supplies sufficient for such expences as are necessary.

They have a quarrel likewise with the time of my writing, in affirming, that, in this unhappy conjuncture when we are already perplext with several dissensions, new ones ought, by no means, to be set on foot. I should take this reprehension in very good part, if they went about to compose those other disorders; but from the time that an attempt was made [Page] in Wisbich Castle to usurp authority over the Clergy, they have never ceas'd to contrive and practise against the known rights of our Church, nor can any sight how quicksoever foresee the end of those commotions: so that these truths were now, or never to be advanced.

When all these arguments are spent in vain, at last, they cry out, that all Hereticks took the very same method I do, in propagating their pestilent errors; but they do not particularise in what precisely this method consists, and how farr it differs from the practise of Catholick Divines; whence 'tis most impertinent to conclude that what both Catholiks, and Heticks indifferently do, should be ill because Hereticks do it. But besides, in my case, it is absolutely false. What Heretick ever before he began to innovate, put forth a body, or course of Philosophy and Divinity, thereby to circumscribe himself within certaind limits, and at once to declare his sence concerning all [Page] points of Faith? This is a quite different method from that of Hereticks; they go not thus to work, but fasten first upon some particular Article, and thence, by degrees, are driven, by the inevitable necessity of a bad cause, to maintaind that with the violation of others. Besides, Hereticks craftily pick out what the unlearned and ignorant are apt to applaud, they pursue the easiest things, making conventicles their Schools, women and Laymen their Judges, which Character whether it be more appliable to my adversaries, or me, let those judge who are best acquainted with our proceedings.

Thus much, Honoured Sir, I could not but take the liberty to say in my own behalf: Nature, and Equity requiring, that every one be presum'd good, till he be prov'd otherwise. Let my opposers then either demonstrate this my Apologie insufficient, or from henceforth cease to vent their calumnies amongst men of so great prudence and Authority.

FINIS.

§

[Page]

A LETTER TO A PERSON of HONOUR: WRITTEN By Mr. THOMAS WHITE, In Vindication of Himself and his Doctrine.

MDCLIX.

TO THE READER.

[Page]

THough I confess our Nation is easily affected with the modes of France, yet by no means would I have thee mistake this Paper for an English PROVINCIAL LETTER, such keen-edg'd tools may possibly hereafter come in fashion even among us too, and for my part I never shall blame the sharpness of the knife, if the branch it cuts off be fruitless and the [Page] season fit. But here I would have thee expect a milder, yet manly proceeding. A person who knows himself clearly innocent, whom his Friends and acquaintance know highly deserving, whom all the world knows eminently learned; a person whose writings every unenvious Reader admires, and every judicious approver incomparably esteems, finding himself, by glad experience in the perusal of his works, grow still more solidly and understandingly vertuous: This person, most injuriously accus'd (and as yet no more then accus'd) after a long patience, comes now abroad, seriously to demand a proof of their Charge. If they convince, he promises satisfaction; if not, he expects it from them. A long while they have rail'd against him, and every [Page] day their clamours still grow lowder, especially, since his removal to a farther distance hath left them free to their own full cry. At last the noise has wak'd again this little child of his, that else might have still slept quietly in its private closet. It had indeed before been particularly shewn to divers of of the opposers, modestly inviting their courage to encounter it; but its unhappiness is, that none as yet appears to justifie their calumny, and yet tbey still go on to calumniate. It therefore now resolves to come forth in publick, and earnestly conjure every one into this justice, that they neither raise themselves any ungrounded scandal, nor give regard to such as shall be raised by others, till this so just, so necessary, a Challenge be fairly and rationally [Page] answer'd; desiring them in the mean while to rest securely on this safe Dilemma: Either his Adversaries can maintain their accusation, and then they are uncharitable not to do't; or they cannot, and then they are uncharitable to accuse. From both which, that thou maist be free, is the endeavour of this paper▪ and

Thy faithful Servant T. K.

Information about this book

Title statement

A letter to a person of honour written by Mr. Thomas White, in vindication of himself and his doctrine.

White, Thomas, 1593-1676.

Edition statement

1659

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2005-03 (EEBO-TCP Phase 1).

ID [DLPS]

A65792

ID [STC]

Wing W1832

ID [STC]

ESTC R14597

ID [EEBO-CITATION]

13338707

ID [OCLC]

ocm 13338707

ID [VID]

99124

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Early English books online.

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(EEBO-TCP ; phase 1, no. A65792)

Transcribed from: (Early English Books Online ; image set 99124)

Images scanned from microfilm: (Early English books, 1641-1700 ; 443:6)

Source

— A letter to a person of honour written by Mr. Thomas White, in vindication of himself and his doctrine., White, Thomas, 1593-1676..

Extent

[24] p.

s.n.],. [Douay? :: 1659.. (Place of publication from Wing.) (Reproduction of original in Union Theological Seminary Library, New York.)

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