n to what I said), then I
still aver his proposition will infer a blasphemous heresy, as I proved
before by a clear demonstration: That which is given to Christ he hath it
not as God. But life, glory, &c., is given to Christ; therefore Christ
hath not life, glory, &c., as God. The reverend brother saith, "I
acknowledge the conclusion unsound, and I deny not but that the major is
mine own, and the minor is the very Scripture." Yet he denies the
conclusion, and clears himself by this simile, "That which was given this
poor man he had not before. But a shilling was given this poor man;
therefore he had not a shilling before: where both propositions are true,
yet the conclusion is false (saith he), contrary to the axiom, _Ex veris
nil nisi verum_." You are extremely out, Sir: your syllogism of the poor
man is _fallacia ab amphibolia_. The major of it is ambiguous, dubious,
and fallacious, and cannot be admitted without a distinction. But here you
acknowledge the major of my argument to be your own, and so not fallacious
in your opinion. You acknowledge the minor to be Scripture. You have not
found four terms in my premises, nor charged my major or minor with the
least fault in matter or form, and yet, forsooth, you deny the conclusion,
and do not admit that incontrovertible maxim in logic, _Ex veris nil nisi
verum_; or, as Kekerman hath it, _Ex veris praeemissis falsam conclusionem
colligi est impossibile_,(1357)--It is impossible that a false conclusion
should be gathered from true premises. Now let us hear what he would say
against my conclusion;--it is concerning the sense of the word _hath_: "For
_hath_ (saith he) by me is used for receiving or having by virtue of the
gift, but by him for having fundamentally, originally." You are still out,
Sir. I take it just as you take it. For though the Son of God, as God
essentially, or in respect of the nature and essence of God, which is
common to all Three Persons in the blessed Trinity, hath originally of
himself a kingdom and dominion over all; yet, as he is the Second Person
in the Trinity, begotten of, and distinct from the Father, he hath the
kingdom and dominion over all not of himself, but by virtue of the gift of
his Father. So that the reverend brother is still _nihil respondens_, and
therefore he shall be concluded in this syllogism: He who holds that
whatsoever is given to Christ he hath it not by virtue of the gift, as he
is the eternal Son of God or Second Person in t