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 Heretics, Schismatics, 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 clear, 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 BRAIN. 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 dis●utatorem, qui ●ugiendus aut cavendus magis quam refellendus revincendusque esset. Leu. 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, & Aristo●eles, & Epicurus, & Zenon, ipsi sibi repu●nantia & contraria dixerint? haec enim est mendaciorum natura, ut Cohaerere non ●ossint illo 'em, viz. Apostolorum traditio, quia vera est, quadra● undique ac sibi tot● consentit, 1 Cor 15.32. Paul speaks of dispute at Ephesus. London, Printed for Richard Moon, at the seven Stars near the great north door of Paul's, 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 civilised 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 years therein, or as such as are Doctors, Bachelors, Masters? etc. 1 The learned know, That God's word taught a people, civilizeth them by a more stronger conviction and clearer light than Nature's Law and power can do; yea, it doth not only civilize, but sanctify a people. 2 It was not University-learning in Luther's 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 civilize or benefit a Nation, so they corrupted and hindered the Church, and truth of God. Athens the mother of them, gave little entertainment to truth, when preached to them; Dam●● and a f●w others only, believed therein: so that indeed and truth, Academical learning, or Philosophy falsely so called, is no friend to Christ or his truth, nor no help to a Nations happiness before God, nor no fit instrument for God's 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 reveal 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 sel●es broken Cisterns (of humane and heathenish wit) which will hold no water. 6 It was the written truth of God, Christ prayed to sanctify 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 i● 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 than saul's Armour did D●vi●, 1 Sam. 17.39, 40, 51. which is that Goliath defied the Hosts or Church of God, was over come by the shepherd's 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 trial of controversies, they should no less sin against the Gospel, than 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 instit●●t dialecticam Artificem struendi & destruends versipellem, in sententiis c●actam, in conjecturis duram in argument is operariam, contentione molestam etiam sibi ipsi omnia retract antem, ne quid omnino tract ●verit: Hui● illae fabulae & geneologia indeterminabiles & quaestiones infructuosae & sermons serpents 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 adfecta●ricem & in●er●●lla●●icem veritatis, etc. 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 year 430 by the Po●e, Cardinals, Bishops, Emperor, and Senate of Rome. Of which, see my book of Fallen Churches restored, pag. 47. Now that Disputes aught 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 than men; and the weakness of God is stronger than men: in which only it will be given men to overcome error, and in ●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 descent, 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 published fourteen days before, that discourse may be had with the men professing or opposing the same. 1 That so none may be surprised. 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 only 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, etc. 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 points to be next debated, be not delayed. 2 That the things concealed may be the more premeditated, and in the ensuing discourse cleared, and each party may say what they can for themselves and practice, or against that they judge unlawfully practised by others. For the Terms 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 point in controversy. 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 cleared in its sense, and opened. Under this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is comprehended, 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, An interpretation or opening 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 minds, are easily to be enquired into, as Satan's 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 denied 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 applied and compared, like faithful witnesses, agree in the same thing, or they are misapplyed. 2 As many Scriptures as relate thereunto, they all have diversely 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 Scriptures 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 allege Scriptures, and pervert their sense, they are the men (1 Pet. ●. ●6.) that wrist 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 minds, 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 cleared, the Arguments strongly prove themselves to every capacity: by which Amphibologies, with all the intricateness, and knotty terms and rules of vain Philosophy and wisdom of men, prove their declared enmity against God, ●am. 3.15. The Conclusion deduced from the premises is, That Truth in itself is sufficient to clear itself, and convince 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 Academics are disputers of the world, not the Church, Peripatetics, 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 subtlety and sophistry of men's deceitful ways and wit, is weakened and captivated: and men contending for truth denied this, are disarmed; and the people, as Samoson, have their eyes put out, and made grind in the Mills of error and ignorance. 5 In disputes laid down in Scripture, these two generals are observable. 1 That in some cases, when need so required, the whole practice 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 only. 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 than seven year's study is easily to be attained. If the Spirit teach the Topics, they need not Aristotle's 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 altogether 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 blow in hope; which is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying, that if the Ox was to eat of his labour, the ploughman 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 shows, 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 o'er treading out of the Corn, was comprehended the Preachers Ministry in ploughing; the Evangelist, Pastor, and Teacher's 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 men's not planting a Vineyard, but they eat the fruit of it, nor go to war on their own charge, etc. 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 trial 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 shows the nature of it, a Refutatione res, ver. 30. 2 He shows 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, etc. Argument, ver. 32. God is not the God of the dead, but of the living: which is excellently cleared, Luke 20.58. for all live unto him. Effect. 1 On the gainsayers, the Scripture and Argument stopped their mouths, as in ver. 34. 2 On the hearers; the multitude are astonished at his doctrine, ver. 33. Now how that Jacob died, 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 david's, 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 absurd; 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 itself, 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, heresy, and spiritual delusions, to deceive by. Question 4. From Rom. 9.6. If God in rejecting the unbelieving Jews, did not fail of his promise to Abraham. Question disputed by some Affirming it, ver. 19, 20. Paul ver. 6. denies it. 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 signified in the words, Not only this etc. 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 Abraham's 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 form, say to him that form it? Ab absurd. Arg. 3. Ver. 21. Hath not the Potter power over the clay? etc. 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 Pharaoh, ver. 17. is brought only to clear the case, as the Apostles conversion of speech proves it, ver. 17. the Question being only made concerning Gods proceeds with Abraham's 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. etc. Scripture added, ver. 20. from Isa. 33.18. Where is the Scribe? Where is the wise? Where is the disputer of this world? Showing 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 than men, and weakness of God is stronger than men. Comparata sunt potentia & impotentia, & argumentum est a fortiori. Arg. 3. ver. 26, 27. From the sufficiency of the word so preached 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 God's service the unlearned and unwise in the way of the world, may be no less accepted than 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 Church to him, called the sixth Angel, Rev. 3.12. 3 As in the time of Christ, the then controversies were 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 entered 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 etc. 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 Christ's 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, than 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 only, 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 are under the Law: nor Ox, nor Ass, nor earth, etc. 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 Sabbatise, though not as the world keep the Law-day-Sabbath. Opening of the Rest, ver. 10. 1 He calls it his Rest, viz. Christ's, distinguishing it from the seventh-day-Rest, by saying, As God did from his. 2 He that enters into his, that is, Christ's Rest, ceaseth from his own works, of legal actings and righteousness, and resteth in Christ's 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 mind 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, entered 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 only, and not before. 3 They entered not in because of unbelief, which shows, that the Rest was Christ's: 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 shewbread which it was not lawful for him nor those with him to eat, but the Priests only? Scripture added, ver. 5. have ye not read in the Law that the Priests in the Temple do profane the Sabbath, and yet are blameless? Arg. 1. Ver. 6. One greater than the Temple is here; to whom the Apostles now ministered, 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 God's dispensing with men's 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 joined to his wife, and they two shall be one flesh. Arg 1. ver. 9 Those whom God hath joined, let no man put asunder. Ab imparibus, the inferior 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 supreme will and authority. In this are these rules for dispute to be observed: 1 That an adversary moving a controversy 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 show how by his Arguments he abuseth the Scripture made use of by him, ye than 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 only agrees with the mind 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 than the Argument relates to the Scripture, in its opposing itself against the truth and mind of God therein. In which, a speedy end only is to be put to our otherwise-endless Disputes. 3. Our material Errors, as that of the Sadduces, arising from our not understanding the Scriptures, proves that it is only the opening of the Scriptures that only 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 kind 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 intent to subject every high thought that exalts itself in men against Christ and his Sovereignty. Satan's sophistry, Matth. 4.6. was easily made manifest from the Scripture he corrupted; he not arguing from the whole thereof, but part only, 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 than 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 child 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 only 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, Error is seeming Truth, and Truth seeming Error; which is unrighteous judgement. 3 Men neglecting a diligent search of the mind of God in the Word, they easily come by rash judgement to condemn Christ and his Truth, and justify Error. When men apprehend and justify 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 man's 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 satisfy Objections, many Questions may arise out of one Scripture, and belong to one case. Quest. 11. Whether Justification be on the Circumcision only, or the Circumcision also. Rom. 4. vers. 9 is the ground of the dispute: We say, Abraham's 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 only, but also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised: and so believing Gentiles had Abraham's 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 tied to the Law and Circumcision, but faith in Christ. Argument, vers. 14. If they of the Law are heirs, faith is made void, etc. 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 only 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, etc. 1. The natural man's light is darkness in him, Matth. 6. 2●. and his acquired habits are but falsely called knowledge, 1 T●m. 6.20. and is that false balance God abhors, Prov. 11.1. Hos. 12.7. Mic. 6.11. God spoke this, not for weights and balances only, 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 satisfy and sanctify men, and overcome the world; and in that, prayed against the wisdom of the world, that it hath no virtue to satisfy 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 establish 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 privileges 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, than 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 Crucify him: so men now destroy Truth, and are brought to choose Error, 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 wrist the Truth, and rack it, as Christ was racked on the Cross, 2 Pet. 3.16. making it speak to their own sense, far from the mind of God. 5. As they buffeted Christ, so these persecute Truth. 6. As they mocked Christ, so these call Truth Heresy, Schism, deceit. 7. As the Priests cried Crucify Christ, so these cry, Suppress the Truth, make Laws against it, bind 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 mocked and derided by men that seemingly profess it. 9 As Christ hath been buried, 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 lies, and say Truth was stolen 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 Aaron's Priesthood died with Christ's ascension, so Truth rising, puts an end to Rome's Priesthood; who, as Mat. 3.10. will prove that axe that roots up the corrupt trees of Error 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 only of a soul and body; whom all the now Academics 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 only to Atheize men, whose writings like a filthy dunghill 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 Samson, 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 than abomination before God, and is usually done without show 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 Aristotle's 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 only 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 Only propose, in stead of much else that may be said, this one thing, That if the Ten Commands are binding to all, than 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 than its Judgements are put in execution. 3 The punishments are not (as men's) exceeding the offence, or less than the offence; in which is its Justice or injustice: as, What equality is there between a few pence and a man's life, or a few shillings and a man's liberty, the maintenance 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 liable to the gui●t of all blood unjustly spilt, because shed by others than the witnesses, contrary to God's 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 administered 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 mere 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.