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. â— 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 â—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. â— 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 opeâ—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 Scriptâ—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. â— â—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 capâ—â—ity by which Amphibolâ—gies with all the intricateness and knotty tearms and rules of vain Philosophy and wisdom of men prove their declared â—nmity against God â—am 3.15 The Conclusion deduced from the premises is That Truth in it self is sufficient to cleer it self and conâ—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
Scripture Ver. 7. taken from Gen. 21.12 Neither because they are the seed of Abraham are they all children but in Isaac shall thy seed be called In which as the schools say Qui bene distinguit bene docet Opening of the Scripture Ver. 8. as in the words that is that is they which are the children of the flesh these are not the children of God but the children of the Promise are accounted for the seed ver 9. A distributione Scriptures added to prove the point as is signifyed in the words Not onely this c. ver 10. Ver. 12. Taken from Gen. 25.23 The elder shall serve the younger Ver. 13. From Mal. 1.2 Jacob have I loved Esau have I hated having not done good nor evil both which according to the flesh were of Abrams seed Ab exemplo not deduced after the manner of men Arg. 1. Ver. 15. I will have mercy on whom I will have mercy Supra causas Arg. 2. Ver. 20. Shall the thing formed say to him that formed it Ab absurde Arg. 3. Ver. 21. Hath not the Potter power over the clay c. A comparatis The end of God herein ver 11. that the Election of God might stand not of works but of him that calleth Conclusion ver 8. Therefore hath he mercy on whom he will have mercy and whom he will he hardeneth Ergo signifies the note of his conclusion on the premises Note that of Pharoah ver 17. is brought onely to cleer the case as the Apostles conversion of speech proves it ver 17. the Question being onely made concerning Gods proceeds with Abrahams seed Ver. 14 19 20. the Apostle by Preoccupation refutes such Objections as may be made Quest 4. From 1 Cor. 1.17 Whether the Gospel be to be preached 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the wisdom of Reason or speech or not Question disputed ver 22. the Greeks seek for wisdom Paul denies it ver 17. not in the wisdom of Reason or of the Word lest the Cross of Christ should be made of none effect Scripture ver 19. from Isa 33.18 It is written I will destroy the wisdom of the wise c. Scripture added ver 20. from Isa 33.18 Where is the Scribe Where is the wise Where is the disputer of this world Shewing God needed them not and would confound them by his truth and its simplicity Arg. 1. ver 21. In the wisdom of God the world by wisdom knew not God that is men by wisdom of the world could never attain the knowledge of God in the word or wisdom of God Arg. 2. ver 25. The foolishness of God is wiser then men and weakness of God is stronger then men Comparata sunt potentia impotentia argumentum est a fortiori Arg. 3. ver 26 27. From the sufficiency of the word so preacht on the foolish they themselves having been such and made wise Ab exemplo Arg. 4. From the work of God on the wise confounding them with the mighty also by foolish and base things ver 27 28. A debilitate instrumenti Arg. 5. ver 29. From the end of God herein that no flesh should glory in his sight It is a shame for the learned and wise to be silenced in things they profess to know by foolish and unlearned men in which work the foolish have nothing to glory of for they are but fools that in Gods service the unlearned and unwise in the way of the world may be no less accepted then the worldly learned Note God will silence the disputers of this world and confound the learned in this age by unconsiderable men and means that as a candle they will be eclipsed when it stands in the Sun Rev. 3.8 one by a little strength wisdom or knowledge will opâ—n such a door of truth that the wise of the world shall not shut but at last fall at his feet and worship him and know God hath loved him 2 This must come to pass before the restoration of the Churh to him called the sixth Angel Rev. 3.12 3 As in the time of Christ the then controversies were a-about Christ and the Law so now our controversies are about grace and the Gospel They then went to the Law and to the Prophets we to them and the Gospel which are the new things and the old the wise scribe brings out of his treasury Question 6. If the institution of the Lords dâ—y be distinct from that of the seventh day Sabbath and whether the Jews have not the same testified in the Prophets to them is the case Paul handles Heb. 4. 1 Ver. 4. mentions the seventh day Sabbath instituted for a Rest on the work of Creation from Gen. 2.2 3. Exod. 20.10 2 Ver. 5. Is another Rest In this place again If they shall enter into my Rest in which Chriâ—t speaks of the Rest under the Gospel-estate on the Redemption into which Rest the believing Jew entred then as we do now though the day of its celebration was not instituted as yet 3 As God upon the Creation instituted a day for the creatures to celebrate the Rest they rested with him so Christ on the accomplishing the work of the Redemption instituted a day called the Lords day in which his redeemed ones should rest with him therein Scripture Ver. 7. from Psa 95.7 To day if ye will hear his voice c. Arg. 1. He limiteth a certain day that is to believers under the Gospel the Lord puts an end to the observation of the seventh-day Sabbath 2 This putting an end to the seventh day was to be after the first institution and observation of the seventh day Sabbath a long time that is after Christs Resurrection To which the Prophet alludes saying To day if ye will hear his voice the voice of Christ being heard in the doctrine of the Apostles 3 In that Jews enjoyed not this Sabbath nor under Moses or Joshua then David so long time after them would not have spoken of another day ver 8. 4 It is another day in which he speaks of a day not eternity and another day as opposing it to the seventh day instituted to a Rest as the seventh day though different in its institutors grounds time institution and sanctification the one sanctified to believers onely the other to all creatures Conclusion Ver. 9. Therefore there remains a Sabbatism to the people of God It is the people of God not unbelievers they ars under the Law nor Oxe nor Ass nor earth c. have no right to it because not redeemed 2 God distinguisheth the seventh day from the first calling it a Sabbatism in which is a rest to the Saints they Sabbatize though not as the world keep the Law-day-Sabbath Opening of the Rest ver 10. 1 He calls it his Rest viz. Christs distinguishing it from the seventh-day-Rest by saying As God did from his 2 He that enters into his that is Christs Rest ceaseth from his own works of legal actings and
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 2â— and his acquired habits are but falsly called knowledge 1 Tâ—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 dunghiâ— 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 guiâ—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
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 Herein are also briefly contained and 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 Tertul. advers Haeres Quid ergo Athenis Hierosolymis quid Academiae Ecclesiae quid Haereticis Christianis est Donatus in Hist Affricae p. 208. Dialecticas disputationes non convenire Christianae religioni Augustinum nil aliud esse quam contentiosum disâ—utatorem qui â—ugiendus aut cavendus magis quam refellendus revincendusque esset Lev. 18.3 Ye shall not walk according to the customs of them I have brought you from Lactantius de Justitia lib. 5. cap. 3. Quis possit indoctus inter se apta cohaerentia fingere quum Philosophorum Plate Aristoâ—eles Epicurus Zenon ipsi sibi repuâ—nantia contraria dixerint haec enim est mendaciorum natura ut Cohaerere non â—ossint illo um viz. Apostolorum traditio quia vera est quadraâ— undique ac sibi totâ— consentit 1 Cor 15.32 Paul speaks of dispute at Ephesus London Printed for Richard Moon at the seven Stars neer the great north door of Pauls 1653. The Rules for Disputes practised by Christ and his Apostles THe exerience I have had of the admiration the wise and unwise have been taken up with humane and natural learning and the indignity and contempt God and his wisdom have and do daily suffer amongst us thereby invited me to undertake the writing on this subject 1 Say the learned The advance of learning and Universities in the Nations was that by which they came to be civilized and reduced into order and frame of good policy and government 2 Learning slighted Religion decayed it being revived by Erasmus Luther Melancthon and others Religion came to be restored 3 Say the vulgar Can men that have not Arts and Sciences men that never were at the University be as good preachers as those that studied seven yeers therein or as such as are Doctors Batchelors Masters c. 1 The learned know That Gods word taught a people civilizeth them by a more stronger conviction and cleerer light then Natures Law and power can do yea it doth not onely civilize but sanctifie a people 2 It was not University-learning in Luthers days undeceived the Nations but the knowledge of the Scriptures Lombard Aquinas Scotus and their Disciples hindered the truth then and now also 3 As Universities ciâ—ilize or benefit a Nation so they corrupted and hindred the Church and truth of God Athens the mother of them gave little entertainment to truth when preached to them Damâ—â— and a fâ—w others onely believed therein so that indeed and truth Academical learning or Philosophy falsly so called is no friend to Christ or his truth nor no help to a Nations happiness before God nor no fit instrument for Gods work Christ chose not men so qualified 4 As for Tongue since the gift thereof failed God hath sanctified the study of them so as they serve to reveale the truth of God which is not accounted among Academical learning 5 Hence God as by Jeremy may complain of us that we have left the fountain of living waters God and his truth and digged to our selâ—es broken Cisterns of humane and heathenish wit which will hold no water 6 It was the written truth of God Christ prayed to sanctifie men by Joh 17.17 and no other wisdom nay the wisdom of the world that is of natural wise men is enmity with God So that that is fulfilled iâ— us is mentioned by Paul 1 Cor. 1.21 after that in the wisdom of God that is of the word the world by wisdom that is of their own knew not God so that indeed Academical learning befits a Saint no better then Sauls Armour did Dâ—viâ— 1 Sam. 17.39 40 51. which is that Goliah defied the Hoasts or Church of God was over come by the shepherds sling and stones out of the Brook or Arguments out of Scripture deduced in the plain way of Truth Conclusion of this is briefly thus That as there is a rule in the Word to walk by to talk by to love to teach by to rule to submit by so there is in the Word a rule to dispute by and convince gainsayers from which should men recede in the tryal of controversies they should no less sin against the Gospel then those that would not live by it and must deny 2 Tim. 3.16 17. and say The word is not sufficient to make perfect the man of God Tertul. speaking of Aristotle the Disputen of the world his Disciples and learning in his book against heresies says Qui illis institâ—â—t dialecticam Artificem struendi destruends versipellem in sententiis câ—actam in conjecturis duram in argument is operariam contentione molestam etiam sibi ipsi omnia retract antem ne quid omnino tract â—verit Huiâ— illae fabulae geneologia indeterminabiles quaestiones infructuosae sermones serpentes velut cancer a quibus nos Apostolus refraenans nominatim philosophiam inanem seductienem contestatus caveri oportere scribens ad Colossenses cap. 2. ver 8. Ibid. Fuerat Athenis istam saptentiam humanam adfectaâ—ricem inâ—erâ—â—llaâ—â—icem veritatis c. And it is not to be pretermitted that with the fall of the Truth and true Church was erected the University of Boront about the yeer 430 by the Poâ—e Cardinals Bishops Emperour and Senate of Rome Of which see my book of Fallen Churches restored pag. 47. Now that Disputes ought to be managed according to the institution of the Lord and not the way and wisdom of men besides this that Christ prayed for the sanctification of it to its end viz. that error might be subverted by it the Apostle further confirms it 1 Cor. 1.25 saying that The foolishness of God is wiser then men and the weakness of God is stronger then men in which onely it will be given men to overcome error and in â—o way else To prepare the several differences among us for debate and procure unity 1 Let the general heads in matters of Faith wherein all agree be first declared 2 That the most material points in which we dissent he first debated and the rest in their order 3 That the question be rightly stated and agreed on of points as they are to be debated 4 That these Questions and the day and time in which they are to be debated with the place be
cases when need so required the whole practise is made use of to set forth the truth by and convince the gainsayers 2 At other times when truth was plain and the enemy silenced there was made use but of a part of the practice onely Nature telling us Frustra fit per plura quod fiere potest per pauciora 3 In these few forecited heads you have the full ground for dispute the Scriptures themselves furnishing you with Arguments God having not left you to Inventions nay to Invent an Argument that is not in the Text God nor Saints allow not of which in less then seven yeers study is easily to be attained If the Spirit teach the Topicks they need not Aristotles instructions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 1 Cor. 9.4 5. Whether Paul had not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 authority to require meat and drink of the Church or people he taught both for himself and wife a sister if he had had any without labouring for it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ver. 3. This is my apology to those that judge otherwise In which is the dispute of the Question Paul he Apologizeth and speaks to maintain it others judge the contrary and are against it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Scripture ver 9. out of Deut. 25.4 Thou shalt not muzzle the mouth of the ox that treadeth out the Corn which he layeth as a ground to prove his Assertion by A Disparatis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 9. Doth God take care for Oxen ver 10. or saith he it alâ—ogether for our sakes The Scripture was obscure for God speaks of Oxen and yet intends altogether the Ministry and therefore needs opening 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 10. it was written for us Erge You are not to muzzle our mouths and deny us meat for our labour 2 That he that ploweth should plow in hope which is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying that if the Ox was to eat of his labour the plow-man much more of his 3 Ver. 11. If we the Church-Ministry have sown to you spiritual things is it a great matter if we reap your carnal things in which he shews there was nothing but reason that he that soweth should reap the same when they reaped but inferior things the people reaping better from what they sowed by far A Minore ad Majus 4 Ver. 12. If others are partakers of this authority over you are not we rather As in ver 5 6. a Comparatis in the Ore treading out of the Corn was comprehended the Preachers Ministry in plowing the Evangelist Pastor and Teachers Ministry in sowing and in the not muzling of his mouth their reaping or maintenance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ver. 13. from Deut. 13.1 2 3 4. Do ye not know that they which minister about holy things are fed from the Temple and they that wait at the Altar are partakers with the Altar that is as part of the sacrifice was by fire to be devoured on the Altar so God appointed other part thereof to the Priests Conversion of speech to the Corinthians in the word ye Do ye not know ver 13. Conclusion ver 14. Even so the Lord appointed that those which preach the Gospel should live of the Gospel Ver. 4. the Apostle from Deut. 20.6 and other Scriptures proves the point from mens not planting a Vineyard but they eat the fruit of it nor goe to war on their own charge c. and then confirms his Arguments and reproves the humane arguings of men He proves his Arguments thus Ver. 8. Say I this as a man Signifying that in the judgement or tryal of divine truth we are not to argue from reasons of our own As God so truth is above Reason 1 Noting that there is a great deal of difference between disputes drawn from Reason after the way of men and such as are taken from God and his Word 2 That if the word had not said the same his saying had been neglected Quest 2. Whether there be any Resurrection of the dead or not Matt. 22.23 The Question is disputed the Sadduces deny it ver 23. Christ affirms it ver 29 30. 1 In his affirmation of the point he shews the nature of it a Refutatione res ver 30. 2 He shews the ground of their error ver 29. a Refutatione doctrinae Scripture ver 32. from Exod. 3.6 I am the God of Abraham and of Isaac c. Argument ver 32. God is not the God of the dead but of the living which is excellently cleered Luke 20.58 for all live unto him Effect 1 On the gainsayers the Scripture and Argument stopt their mouths as in ver 34. 2 On the hearers the multitude are astonished at his doctrine ver 33. Now how that Jacob dyed and yet lives to God is above the predicaments Question 3. Matt. 22.42 Whose son is Christ The question disputed ver 42. the Pharisees say He is Davids ver 43. Christ questions it saying How then doth David in spirit call him Lord Scripture Psal 110.1 The Lord said to my Lord ver 44. The Argument is deduced from the Scripture ver 45. If David call him Lord how is he then his son Ab absurde the son usually calls his father Lord not the Father the son Effect No man was able to answer him a word ver 46. Note The Lord raiseth the Argument from Scripture moves the question and silenceth the adversary from it and signifies to us that questions or scruples of Conscience that arise not from Scripture or oppose it they are needless questions and Arguments not deduced thence are ineffectual and unwarrantable in Christian dispute 2 In this Christ trying their Faith proved their ignorance of Christ 3 1 Cor. 11.2 as Paul Be ye followers of me as I am of Christ so we in dispute must follow Christ and the Word not Aristotle and the Heathens We are bound to this rule as to the obedience of any other in the Gospel 4 If the question of the dispute be not grounded on express Scripture it is usually about Customs or humane constitutions and like needless questions to be avoided as genderers of strife and contention 5. Matt. 3.12 His fan is in his hand he will throughly purge his floor 1 The floor is Jesus Christ's which must be purged 2 The Faâ—â— the Word is that by which it must be purged 3 It purgeth not but as in the hand that is in the way and means that Christ instituted to separate error from truth as dross from gold and unbelievers and deceivers from true professors men that are approved of the truth it self 1 Cor. 11.19 3 Joh. 12. 6 Carnal reason worldly wisdom and learning they are the weapons of spiritual wickedness that is of error heresie and spiritual delusions to deceive by Question 4. From Rom. 9.6 If God in rejecting the unbelieving Jews did not faile of his promise to Abraham Question disputed by some Affirming it ver 19 20. Paul ver 6. denies it
righteousness and resteth in Christs work for him and his being to him by grace for salvation which according to the Law men are not to do 3 As God did from his God rested from the creature in Christ so man rests with God in Christ leaving all for him Conversion of speech to the believing Jews ver 11. 1 Let us therefore be diligent to enter into this rest signifying that men by believing in Christ and thereby came to be partakers of him they entered into this Rest 2 Not to believe in Christ for Justification without works of the Law and not to celebrate this Rest in the day thereof is to fall after the same example of unbelief That which obscures the minde of God herein is from Ver. 6. They to whom it was first preached entered not in because of unbelief Therefore this rest was long before the birth of Christ in being among the Jews Resp The Rest was to them then as well as to us now so that they that believed then entred into the Rest 2 But the day of the Rest was instituted upon the resurrection of Christ and celebrated by Believers under the Gospel-estate onely and not before 3 They entered not in because of unbeliefâ— which shews that the Rest was Christs Faith being towards our Lord Jesus Christ in whom men rest from their own works and Law-righteousness by Faith Quest 7. Matth. 12.1 Whether it be lawful on the Sabbath day when a man is hungry for him to pluck the ears of Corn rub them and eat the Corn. Question disputed Ver. 2. The Pharisees say it is unlawful Christ defends the lawfulness of it calling them blameless ver 7. Scripture ver 3. from 1 Sam. 21.4 5 6. have ye not read what David being an hungry and those with him how he went into the house of God and cat of the shew-bread which it was not lawful for him nor those with him to eat but the Priests onely Scripture added ver 5. have ye not read in the Law that the Priests in the Temple do prophane the Sabbath and yet are blameless Arg. 1. Ver. 6. One greater then the Temple is here to whom the Apostles now ministred and therefore their profanation of the Sabbath was no sin to them A minore ad majus Arg. 2. Mark 2.27 the Sabbath was made for man not man for the Sabbath which Argument was given to the same persons on the same occasion though Matthew recorded it nor A fine institutionis Sabbati Arg. 3. ver 7. Had ye known what that meant I will have mercy and not sacrifice ye would not have condemned those blameless ones From Gods dispensing with mens obedience to him in their necessity Arg. 4. ver 8 He is Lord of the Sabbath who is the Son of man Ergo The evil committed thereon was against him not them if he justified his disciples they had nothing to do to condemn them Quest 8. From Mark 10.2 Is it lawful for a man to put away his wife Christ would not admit the Question to him but sends them to the Scripture with What did Moses command ver 3. Scripture ver 4. From Deut 24.1 2. Moses ordained a Bill of divorce to be writ and to send her away Scripture opened ver 5. he wrote you this command for the hardness of your hearts He proves the contrary Scripture ver 6 7 8. from Gen. 2.24 God hath said A man shall forsake father and mother and shall be joyned to his wife and they two shall be one flesh Arg 1. ver 9. Those whom God hath joyned let no man put asunder Ab imparibus the inferiour cannot dissolve the superior acts of authority Conclusion ver 11 12. therefore to marry he or she that is divorced is to commit Adultery they acting by that inferior and against the supream will and authority In this are these rules for dispute to be observed 1 That an adversary moving a controversie without citing Scripture as the ground of it he is to be forced thereto 2 The opponent is not to answer until that be done 3 All Questions until the Scripture owns them are but those needless disputes 1 Tim. 6.4 4 The Adversary is to have liberty to deduce his Argument from the Text which being well observed is that by which he is to be oâ—ercome for their own tongue shall make them fall 5 In dispute if you cannot shew how by his Arguments he abuseth the Scripture made use of by him ye then are driven to confess the adversaries Arguments and are silenced for it is not you but the Scripture that must deny them 6. In denying the adversary liberty to frame his Argument by the Scripture you seem to deny Truth its liberty and to prejudice it as an enemy thereunto 7. From this of Mark 10. and Matth. 22.24 these general Rules are held out for Dispute 1. That in judging differences that are about the worship and knowledge of God the written Word is alone to be judge and that the judgement is to be given in the way thereof because that onely agrees with the minde of God 2. That in disputes to silence the enemy or gainsayer Note The corrupt interpretation given of the Scripture by the gainsayer is to be cleared that he withstand it not 1. The Scripture being taken from the Argument is as the taking away the foundation from the house which makes it fall 2. Which proves you are not as men now corruptly practise to argue against the Argument further then the Argument relates to the Scripture in its opposing it self against the truth and minde of God therein In which a speedy end onely is to be put to our otherwise-endless Disputes 3. Our material Errours as that of the Sadduces arising from our not understanding the Scriptures proves that it is onely the opening of the Scriptures that onely can and must undeceive the people and remove our spiritual distempers and differences as in Christ's opening the nature and state of men partakers of the resurrection vers 30. most excellently evidenceth 4. Whereas disputes of this kinde are a spiritual War it proves that the weapons of this war are the Word and Wisdom of God and not carnal of the way and wisdom of men which never can nor doth it ever intend to subject every high thought that exalts it self in men against Christ and his Soveraignty Satans sophistry Matth. 4.6 was easily made manifest from the Scripture he corrupted he not arguing from the whole thereof but part onely whereby he became a tempter and proved himself a deceiver The devil the Sadduces and deceivers argued from Scriptures 1. So men now bring Scripture to uphold destructive and deceitful doctrine whom men are to beware of 2. Those that trouble the consciences of men with unnecessary Questions that are not owned by Scripture are worse then seducers Satan would not do it Their words saith Paul eat like a canker Quest 9. From Joh. 7.21 Whether it be lawful to