Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	according_a	judge_v	judgement_n	2,145	5	6.2663	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A74906	The rules of dispute, practised by Christ and his apostles, for deciding the controversies of that age, and our rule for the determining of our own. Or, The right use of spiritual weapons, against spiritual wickedness, and the darkness of this world in the Christians warfare against hereticks, schismaticks, Eph. 6.12 with false prophets and deceivers. Herin are also briefly explained, I. The terms set down in scripture, or the grounds of Christian dispute. II. That the form thereof may appear more cleer, you have herein several cases in scripture debated under the same form, and the places whence the arguments are drawn. / By an unworthy witness of the name and Gospel of Christ, John Brayne.	Brayne, John.	1653 (1653)	Thomason E715_12	16,735	28

published fourteen days before that discourse may be had with the men professing or opposing the same 1 That so none may be surprized 2 That none may pretend delays 3 That truth may have a door opened to it to appear among men 4 That order be observed in the debate and such onely to speak as are delegated by men of the differing judgements or Churches 5 That Notaries of both sides be appointed to write the Arguments c. of both sides and on examination to print them 6 That such things that are not thought sufficiently determined on its day appointed be deferred for future time to be appointed 1 That the poynts to be next debated be not delayed 2 That the things concealed may be the more premeditated and in the ensuing discourse cleered and each party may say what they can for themselves and practice or against that they judge unlawfully practised by others For the Tearms of the grounds of Christian Dispute 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the Question about which the difference ariseth Joh. ● 25 Act. 25.20 1 Tim. 6.4 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which is comprehended both the Affirmation and the Negation of the Question the Opponent and Defendant 1 Cor. 1.20 Act. 9.29 15.1 2. 28.29 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act 17.2 19.9 ●0 1 Some Scripture from the Old or New-Testament is to be produced that serves either to deny or maintain the poynt in controversie 2 From which Scripture is to arise Dialexis reasoning by Argument to assert or gainsay the thing it is brought to maintain either Negatively or Affirmatively 3 Whence men are confined to what the Scriptures say of the Argument and are not left so to invention to object what he please nor shall the mind herein want matter to exercise his invention withal but abundantly assisteth it against the delusions of men 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 17. ● That is in dispute if there arise any difference about the letter or sense of the Scripture propounded that is first to be cleered in its sense and opened Under this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is comprehended 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An interpretation or ope●ing of the true sense of the letter if difference arise therefrom 1 Cor. 12.10 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which relates to an opening of the sense of the Text and context that are before and after which is more signified in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which is intended a through opening of the Scriptures 3 That these are both herein intended appears In that that which Christ calls Luke 24.32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that in verse 27. he is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to interpret the Scriptures By these means the deceitful handling of the truth by men of corrupt mindes are easily to be enquired into as Satans corrupt handling Psal 91.11 in Matt 4.6 leaving out part of the truth and Evahs adding to and her taking from the truth Gen. 3.3 compared with cap. 2.17 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an apposing or adding of other Scriptures to the former for proof of what is affirmed or denyed concerning the position Act. 17 3. that so under two or three witnesses every thing may be confirmed 1 Cor. 2.13 1 The Scriptures rightly applyed and compared like faithful witnesses agree in the same thing or they are misapplyed 2 As many Scriptures as relate thereunto they all have diversly matter in them to demonstrate the truth by so that what is not found in one is to the full to be seen in the other 3 This work is not to be judged grievous for though of all truths none is so much spoke of as that that describes the Messiah in the book of God yet Christ Luke 24.27 began at Mose and all the Prophets and expounded to them in all the Scriptures the things concerning himself 4 Until the Script●res are faithfully and throughly searched men can never be satisfied nor reconciled in their differing judgements nor can the mouths of unruly deceivers be stopped Tit. 1.10 11. 5. If men impertinently alledge Scriptures and pervert their sence they are the men 1 Pet. ● ●6 that wrest and rack the Scripture as Christ was on the Cross in which they manifest 1 either their ignorance and inability to manage the spiritual war of Christ 2 Or their fallaciousness and dishonesty who as Jannes and Jambres resisted Moses so these the truth who are men of corrupt mindes 2 Tim. 3.8 3 There sensibly appears in him also a weakness of his cause 4 The letter and sense of the Scripture being cleered the Arguments strongly prove themselves to every cap●●ity by which Amphibol●gies with all the intricateness and knotty tearms and rules of vain Philosophy and wisdom of men prove their declared ●nmity against God ●am 3.15 The Conclusion deduced from the premises is That Truth in it self is sufficient to cleer it self and con●ince the enmity and error of its enemies without the device of Aristotle The second general that appertains to the dispute concerns the hearers 1 Who having heard the Scriptures searched according to its true method who having their understanding rightly fitted thereby they come to be enabled to judge the truth of the question by the help of the Word Joh. 7.24 and is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act 17.11 a searching or rather a reconsidering of the Scriptures that is examining the Scriptures and the Arguments whether naturally deduced thence or not by which they may come to know who was for truth and who against it in the dispute So that it is the Scriptures are the main things concern the disputants to prove by and the people in their Consciences to be satisfied by as being the foundation of Faith and the rule and measure of things Isa 8.20 To the Law and to the Testimony if they speak not according to this word it is because there is no light in them Rom. 10.17 Faith cometh by hearing and hearing by the word of God 2 To further this the Apostle usually at the end of disputes converted his speech to the hearers and so Christ in that dispute he had with the Pharisees about the Tradition of the Elders Matt. 7.5 14 15. 3 Academicks are disputers of the world not the Church Peripateticks and their wisdom is of the world who in the days of Paul flourished who were in that time corruptors enemies and the alone contemners of the grace and glory of the Gospel 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Order being observed according to 1 Cor. 14.30 31.40 truth will have preserved to it its strength and freedom which by the subtilty and sophistry of mens deceitful ways and wit is weakned and captivated and men contending for truth denyed this are disarmed and the people as Samoson have their eys put out and made grinde in the Mills of error and ignorance 5 In disputes laid down in Scripture these two generals are observable 1 That in some

do a work of charity on the Sabbath day or not Scripture vers 22. Moses gave to you Circumcision Opening of Scripture For this cause viz. though the institution was first given Abraham yet Moses enjoyed it not as given to him but as he gave the Jews the Law of the Sabbath so did he that of Circumcision that there should not arise any doubt to the Jews about the lawfulness of circumcising a childe on the Sabbath day Argument vers 23. If a man receive circumcision on the Sabbath that the law of Moses be not broken are ye angry at me because I have made a man every whit whole on the Sabbath day Signifying If the law of the Sabbath give way to the law of Circumcision a ceremony signifies onely the spiritual healing how then shall it give way to the healing of a man every whit Conversion of speech vers 24. Judge not therefore according to outward appearance but judge righteous judgement Rules in Dispute hence to be observed 1 The Scripture produced must be opened and the differences be debated before the Question can be fit for judgement 2 Until that be done Errour is seeming Truth and Truth seeming Errour which is unrighteous judgement 3 Men neglecting a diligent search of the minde of God in the Word they easily come by rash judgement to condemn Christ and his Truth and justifie Errour When men apprehend and justifie Truth they are her children Matth. 11.18 19. Quest 10. From Rom. 4.1 Whether salvation be obtainable by faith or works Scripture vers 3. Abraham believed and it was accounted to him for righteousness Argument vers 4. Now to him that worketh the reward is not reckoned of grace but of debt by commutative justice Argument vers 5. But to him that worketh not but believeth in him that justifieth the ungodly his faith is accounted for righteousness non jure legali Scripture added vers 6 7. from Psal 32.1 2. in which he describes the mans blessedness to whom God imputeth-righteousness without works 1. Rules in Dispute That in the natural opening of Scripture Arguments of themselves arise to prove the intent of God therein and prove the same if well observed 2. That to satisfie Objections many Questions may arise out of one Scripture and belong to one case Quest 11. Whether Justification be on the Circumcision onely or the Circumcision also Rom. 4. vers 9. is the ground of the dispute We say Abrahams faith was reckoned for Justification to him who was a Jew Scripture Gen. 15.5 6. Paul proves it to pertain to the Uncircumcision Argument vers 10. Abraham received the promise in uncircumcision and not in circumcision Quando Argument vers 11. He received it in uncircumcision that he might be the father of them that believe though uncircumcised A fine In which is the end of his so receiving it in the state or time of uncircumcision held out Argument vers 12. That he might be the father of circumcision to them who are not of the circumcision onely but also walk in the steps of that faith of our father Abraham which he had being yet uncircumcised and so believing Gentiles had Abrahams first and best circumcision of the heart though not that of the flesh Argument vers 13. For the promise that he should be the heir of the world was not to Abraham or to his seed by the law but through the righteousness of faith Signifying that the promise was not tyed to the Law and Circumcision but faith in Christ Argument vers 14. If they of the Law are heirs faith is made void c. That is the Gospel is no way necessary ex appositis Conclusion vers 16. Therefore it is by faith that it may be by grace that the promise may be sure to all the seed not to that onely which is of the Law but to that also which is of the faith of Abraham who is the father of us all 1. The wisdom of the Apostles was admirable in that they answered all objections from the Law and Prophets we having their writings also to resolve our doubts have greater help and freedom 2. Most of our Differences now arise from the New as their from the Old Testament 3. The form of Gospel-dispute at large is drawn out by the Apostle in his proving the resurrection of the dead 1 Cor. 15. which I have omitted to spare cost and to put you on practice 4. With these Disputes the Gospel abounds with Cases of Conscience which are of less concernment and are handled after another way 5. Or in the Gospel are contained several rules how men in their several relations may keep a good Conscience void of offence to God and men whether parents and children master and servant husband and wife c. 1. The natural mans light is darkness in him Matth. 6 2● and his acquired habits are but falsly called knowledge 1 T●m 6.20 and is that false balance God abhors Prov. 11.1 Hos 12.7 Mic. 6.11 God spake this not for weights and balances onely or for money but the word and consciences of men Dan. 5.27 Thou thy works thy judgement in doctrine or practice is to be weighed in the balance of the Sanctuary 2. Christ prayed for the Word that it might satisfie and sanctifie men and overcome the world and in that prayed against the wisdom of the world that it hath no vertue to satisfie men nor will God suffer the world long to be seduced by it 1 Cor. 1.20 In time it will be said on the overthrow and removal thereof Where is the disputer of this world 3. The end of Disputes being to stop the mouths of gainsayers to undeceive the seduced and unbelieving and to stablish the weak proves that it is to be done by the Word faith coming by hearing and hearing by the Word of God which is a work never to be done by the wit and principles of rotten and corrupted Nature 4. The plea made for Arts and Sciences is that they are handmaids to Divinity which are no less to be cast out of the house of the faithful then Hagar out of Abraham's Nature and her wit is in bondage to sin and Satan and so is not fit to sit and judge the priviledges of Saints Truth in the hand of Humane knowledge and learning is as the Lord Jesus in the hands of the Jews when the crucified him 1. The one is no less envied by the one then the other by the other The wisdom of the world is enmity with God 2. Humane learning seduces the people as the Priests did when they made the Jews cry Crucifie him so men now destroy Truth and are brought to chuse Errour as the Jews Barablas before Christ 3. The men that advance natural learning cry down the Truth and say That such as own it are no friends to Cesar States their rule and government 4. They wrest the Truth and rack it as Christ was rackt on the Cross 2 Pet. 3.16 making it speak

to their own sense far from the minde of God 5. As they buffeted Christ so these persecute Truth 6. As they mocked Christ so these call Truth Heresie Schism deceit 7. As the Priests cryed Crucifie Christ so these cry Suppress the Truth make Laws against it binde up Truth as Christ was bound not suffering it to be preached 8. As Christ had a reed put in his hand and was called King so Truth is mockt and derided by men that seemingly profess it 9. As Christ hath been buryed so the Truth at the time of whose rise God shall send an Angel or Messenger to roll away the stone thereon whose wisdom shall make the keepers to tremble and become as dead men A work shortly to be done These keepers will tell the people lyes and say Truth was stollen out of the grave and not raised by the power of God You that are learned take heed hereto and consider what I say Illustr As Aarons Priesthood died with Christs ascension so Truth rising puts an end to Romes Priesthood who as Mat. 3.10 will prove that ax that roots up the corrupt trees of Errour among men Reasons why I compare Christ's handling to Truth 's by us are 1 Christ faith he is the Truth what is done in one is done in the other 2. As Christ suffered for witnessing to Truth so now Truth suffers for witnessing to Christ In a word look what Christ was to the disciples or Church that Aristotle is to the Scholars in the Academies whose opposition one to the other appears from these principles 1. Aristotle teacheth and by dispute maintains that Man consists onely of a soul and body whom all the now Academicks follow against the doctrine of the Gospel 1 Thes 5.23 2. Say Aristotle's now-disciples The souls go to heaven or hell immediately after death Says Christ and the Word It is the spirit that returns to God and the soul goeth to the grave Acts 2. 3. Aristotle says A privatione ad habitum non datur regressus against the doctrine of the resurrection held out in the Gospel 4. Says Aristotle Ex nihilo nihil fit which denies the doctrine of the Creation Et quod honestate virtute est summum bonum Vide Lactant. de falsa sapientia cap. 6. 5. Says he The World is eternal and Nature the God of it Aristotle out of his Learning and Wit brought forth this deadly fruit with much more like this which tends onely to Atheize men whose writings like a filthy dunghi● sending forth rotten savours is to be abominated and his practice and rules of dispute as the weapons of the darkness of this world to be laid aside by all that love God and profess subjection to Jesus Christ and the Gospel and desire to be made wise thereby to salvation or otherwise they do by Truth as the Philistine Harlot by Sampson cut off his hair rob him of his strength at last put out its fight and make way to make it grind in the mill of error the best of them not making their Arguments speak from the Scripture but endeavour to make the Scripture speak from their Arguments which is no less then abomination before God and is usually done without shew of reason or shadow of truth My necessity disables me or I could clear how the very places from whence God takes the Scripture-Arguments in the proof of truth and seem to agree with Aristotles Philosophy do yet in the nature and use of them so differ that the one is never to be understood in the other O therefore that men would search the Scriptures and learn learning and wisdom thence by which onely men may be made wise to God and be saved In Answer to some who in opposition to a late Treatise written by me question whether the Judicial Law of God be binding to Gentiles as well as Jews I Onely propose in stead of much else that may be said this one thing That if the Ten Commands are binding to all then the Judicials are no less binding 1 The Judicials being comprehended in one of the Ten Commands so as that they are in and of the same and not to be by any destroyed but it proves a destruction in part to the Decalogue and are as branches issuing from their root 2 The punishments are as the life of the Law the Law being indeed no Law longer then its Judgements are put in execution 3 The punishments are not as mens exceeding the offence or less then the offence in which is its Justice or injustice as What equality is there between a few pence and a mans life or a few shillings and a mans liberty the maintainance of his family I farther commend the necessity in execution of malefactors that the witnesses be the prime executioners on whom the blood of the executed was to fall and so alone the Nation to be free from the guilt thereof which now this Nation is lyable to the gui●t of all blood unjustly spilt because shed by others then the witnesses contrary to Gods institution It being the custom of the witnesses to say in execution of malefactors His blood be on us and on our children and so the Nation to be free thereby from it In the last place I wish the now form of swearing men in judgement may be considered of by these Queries First Whether God gave his Name in judgement to be sworn by but in that judgement his own Law prescribes 2 Or whether the Name of God may be administred by men judging by humane Laws 3 Whether if men swear they are to swear by lifting up the hand to God and by God or his Name on or by a book 4 If by a book whether by the Gospel or the Law which is the rule of judgement 5 Whether the now swearing upon the book be not a Popish idol and a meer delusion 1 As it is distinct from God and contrary to his institution 2 As it is a corrupt translation and not indeed the truth of God All which its high time for the now Magistrate professing the knowledge of the true God to look into who hath so delivered and doth so deliver them that they may deliver the Nation from bondage and make them free according to God and his Truth in all things To whom be praise and glory FINIS