Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	age_n	church_n	time_n	2,142	5	3.6322	3	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

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 op●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 d●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 Chri●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

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 al●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 Fa●● 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

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