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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	day_n	rest_n	sabbath_n	16,566	5	10.2403	5	true

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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

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 unbelief● 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 o●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

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