The Dying Mans Testament to the Church of Scotland, Part 3 · Chapter 10
CHAP. X. Whether at all times a publick debate be necessary with such persons upon these points.
IF it be questioned here, 1. Whether in all cases there be a necessity of a publick debate? 2. What is to be accounted conviction? 3. What is to be done, when the persons are not silent? 4. How this debate is to be managed?
We shall answer by laying down some Assertions promiscuously in reference to all these Questions.
Assert. 1. We say that there are some times andIn what cases it is called …or. cases wherein publick debates are not altogether to be shunned; I will not say, that every person is to accept of such a challenge, lest there by truth be wronged; (neither is it alwayes the ablest man that manageth such a businesse best) but in general the thing is necessary in these and such like cases: As, 1. when errours seem to be new among the people. 2. When the promotters of them become insolent, as if they durst come to the light with their deeds. 3. When by forbearance and silence, people are in hazard to think something of these insolent boasters, and of their opinions. In which cases, I say, and the like, there is some necessity of this, for the C…urches edification, as may appear from Tit. 1. 9, 10, 11. There are many, saith the Apostle, who are unruly and vain talkers (such as vainly boast of their own ability, to maintain their opinions) whose mouths must be stopped, lest they get advantage to seduce others; and this is given as the reason why Ministers should be qualified with abilities to convince gainsayers, because sometimes the insolencie and vanity of some such, doth necessitate to this; and on this ground we will find our blessed Lord Himself, and Stephen and Paul, frequently disputing even in Assemblies and Synagogues. This will not infer a necessity for every Minister to dispute at all times. even in such a case, but sometimes it may be referred, and put to others; for if truth be maintained, and errour be confuted, it may stop the gainsayers mouth, although every one do it not.
Assert. 2. Yet there are some cases, when such enteringIn what cases it is not called for. of debats is not necessary nor expedient. As, 1. supposing these things not to be new, but to have been sufficiently confuted formerly, and it may be in other places not far off, nor long before that; for, if there should be a continuing▪ still to debate, there would be no truth acknowledged to be setled, nor accesse to other and further duties. 2. When some persons are known vainly and purposly to seek to put all in confusion, by multiplying such debats, and irreverently to prosecute the same, as if they made it their trade or vocation to do so: The answering of such men according to their folly, would be an accession to their guilt of taking the blessed Name of God in vain, and for satisfaction to mens humours, and not for the great end of edification. 3. When men become unreasonable, and in their debatings, shew irrationall contradiction and blasphemy; in such a case, it is to be forborn or broken off with indignation, and with zeal to the glory of God, as we see Paul and Barnabas do, Act. 13. 45, 46. 4. Some erroneous persons are so grosse and absurd, that they are not to be disputed with, but rather to be reproved and abhorred: and therefore we see in these Epistles, Rev. 2. 3. there is no disputing against the Nicolaitans, as Paul useth in other cases, because, where such absurdities are owned, there is no accesse to fasten a conviction from reason, when men by such opinions appear to be unreasonable. 5. When men deny principles, as the authority or sufficiency of the Scripture, or when they lay new principles, as a light within, revelations, enthusiasms, or such like; or, when they grosly and absurdly wrest and pervert the Scripture, as Peter speaketh of some, denying most clear senses, and forging senses which are most ridiculous: In such cases, there is no accesse to dispute, not only because it cannot be done without admitting of them to blaspheme, but also because there is no mean by which they may be convinced, seing the Sword of the Spirit, which is the Word of God, is rendered uselesse unto them: As for instance, Hymeneus and Alexander, said, there was no resurrection to come, because it was past already; they wanted not dexterity to abuse the Scripture, which saith, that there is a resurrection from sin, and by the new birth Believers are raised from the dead. Now, the applying of what is spoken of the generall and second resurrection to this particular and first resurrection, is so grosse, that Paul doth not dispute with but Sentence such blasphemers and abusers of the Scripture; for, it is clear, that they did not deny the Scripture, or a resurrection simply, but did grosly and irrationally misapply the same: of this sort, are such as will admit of no distinctions, nor consequences, nor different acceptions of words and phrases, and such like: for, according to these grounds, the Scripture is made to disagree from it self, to give no certain sound in any thing, and to infer many absurdities, which is blasphemous to think.
Assert. 3. It is not to be thought that that only is conviction, What is to be accounted as the sufficient conviction of a gainsayer.which putteth the adverse party to silence, or that when convincing of gainsayers is commanded, that that only is intended: for, men of corrupt unruly spirits (as the Apostle saith) wax worse and worse, and do resist the truth, as Iannes and Iambres withstood Moses, 2 Tim. 3. 8. and are therefore called reprobate concerning the faith; yea, sometimes the more they be pinched and bound, the more they cry out, and will not yeeld to convincing truth, as we see, Act. 6. 9, 10, 11. and Act 13. 45, 46. and certainly there were none of Paul's opposers able to dispute with him, yet we will never almost find his adversaries silent, though he put them to silence, and did actually convince them; notwithstanding they are still muttering and contradicting, so that oftentimes he breaketh off, shaking the dust off his feet against them, when arguments did not the businesse. Oftentimes also, this continuing of contradiction with some dexterity to pervert Scripture to their own destruction, is to them penall and …udiciall, as was formerly observed, and doth follow upon their hazarding and daring to oppose the manifest truth. And who would have thought, but that these Magicians that resisted Moses, should have been convinced by so many miracles, not to have essayed further to oppose him? which yet notwithstanding they continue to do; and if it was so then, and with Paul and the other Apostles afterward, can it be expected to be otherwayes now? seing the spirit of Iannes and Iambres, and the gainsaying of Core is marked by the Scripture to wait on such.
If it be asked then, What can be understood by conviction? and if a person may be accounted convinced, who yet may be keeping the last word, and confidently bragging of the victory? Answ. That conviction is not to be bounded with acknowledgment or silence in the party convinced, we suppose is already cleared; yea, those that are convinced, may, as it were, cry the others out of the company by multitude of words and confidence of expressions, as those Jews did cry down Paul and Barnabas, Act. 13. 46. Therefore we see in that precept, Tit. 3. 10, 11. that the Heretick which is to be rejected, is both said to refuse admonition, and also to be condemned of himself; yet it cannot be said that he was put to silence by these admonitions, or did forbear to vent his errours: this therefore must be accounted certain, and is confirmed by 2 Tim. 2. 25. where the recovery of opposers, even after sufficient instruction, with meeknesse, hath a peradventure in it, as a thing most rarely to be found. We must therefore place conviction in some other thing than that: and so in answer to the question, What is to be accounted conviction? We say, 1. it is when a person is so far convinced, and the truth with his errour so far cleared to be truth and errour respectively, that his continuing obstinate, cannot be supposed to be of infirmity, which often will evidence it self in foolish, weightlesse and unreasonable shifts and answers, or when there cannot be weight in such an answer, to satisfie a mans own reason or conscience, if he were sober and at himself: upon this account, the Heretick is said to be condemned of himself, Tit. 3. 11. not because actually his conscience doth condemn him for dissimulation; for even then it is supposed he may be in a delusion, which keepeth off such challenges; and their consciences are said to be seared with an hot iron, 1 Tim. 4. 2. which importeth, they were not capable of positive convictions within themselves; but it must be understood thus, that they are the cause of their own blindnesse, as wilfully and maliciously refusing and rejecting light when it is offered to them, and so the cause of their own damnation doth not flow from the neglect of others, in not holding forth to them sufficient light, but from their own obstinacy, prejudice and maliciousnesse. 2. They may be said to be convinced when the thing is made clear to sober serious men, even as some stupid ignorant persons are inexcusable in their ignorance, when they live under such means as others of ordinary capacity thrive by; although such plain preachings, discourses or doctrines be no way understood by them, yet may it justly be said, that that light was sufficient to instruct them, or that Gospel to convince them, seing others have been profited by the same. 3. They may be said to be convinced, even when they speak again, when there is no answer to purpose in their speaking, but absurd denying or asserting of things without any reason, or when there is a granting of absurd consequences, or an asserting of an absurdity, that possibly is greater nor another which they would eschew; o…, bitter railing against mens persons, seeking to defame them for strengthening of their cause, as the false teachers did Paul among the Corinthians and Galatians, and as the Libertins did to Stephen by venting calumnies on him, and provoking others against him, Act. 6. or, when in their answers or debates, they break out in blasph…my against God, against His Scriptures, against His Ordinances; such, in such cases, are to be accounted sufficiently convinced, and their obstinacy is to be accounted malicious; and this we may gather, as from others places, so from that, Act. 13. 45, 46. when they come to wilfull contradictions and blaspheming, Paul and Ba…nabas will reason no more. And, Acts 28. 24, 25. some Jews are accounted to be sufficiently convinced, and their contradiction to proceed from judiciall blinding, when they reject that word which did sufficiently convince others. Also, we see, Act. 17. 32. when men begin to mock at the fundamentall things of Religion, or to shift clear places of Scripture, by putting strange and absurd expositions upon them, as was formerly marked of Hymeneus and Alexander; such persons are not to be disputed with any more, but to be accounted abundantly convinced, Notwithstanding of the most confident contradiction: and what was said of some cases, wherein publick debate was not to be admitted, the same may be applied in this case, as being evidences of sufficient conviction and self-condemnation of such persons.
Assert. 4. When any such debate is found necessary,How a publick debate is to be managed when necessary. there is much spiritual zeal and prudence required in the managing thereof: in which, beside what is generally required in the manner of every thing, these things are to be observed, 1. That it be not tumultuary and confused, because so the Name of God is irreverently dealt with, and made obnoxious to reproach: Therefore order and reverence, and what is needfull and fit for such an end, is to be provided for; otherwise, such confused meetings are to be left when entered into, as dishonourable to the Name of God, and unbecoming the gravity that Ministers should follow, as we see, Act. 13. 45, 46. and Act. 19. 30, 32. for, in such a case there is no accesse to edification. 2. Men would deniedly undertake such a thing when called to it, as being convinced how difficult the task is, how fecklesse they themselves are, and how subtile the principall adversary which they have to do with is. Therefore there would not be an undertaking upon the account of gifts, parts, or learning▪ nor would it be managed only or mainly by subtile arguments, nor would advantage be much sought for, that way but simple truth would be plainly, gravely, and zealously proposed, with respect to the affecting the conscience of the party, and of the hearers. And as it is in preaching, not the subtilest and learnedest discourses do alwayes prove most taking, So in debates that concern conscience, materiall plainnesse demonstrating the truth with power unto the conscience, hath often the clearest evidence with it. There is a notable instance recorded by Ruffinus, Eccles. hist. lib. 10. chap. 3. which was thus, at the Councill of Nice, great Schollers were conveened from all places, upon report of that famous meeting, to which also did come some chief Philosophers, of whom one most eminent did dispute frequently with the greatest Schollers, who were never able to bind him, because such (saith he) was his nimblenesse, that like an eel he slipped them, by one shift or other, when arguments did seem most constringent. But God, that he might show that His Kingdom did not consist in word, but in power; one of the Confessors, being a man of a most simple nature, and knowing nothing but Christ Jesus and Him crucified, when he saw the Philosopher insulting and boasting of his quicknesse, desired liberty to speak with him a little, others did shun it, knowing the mans simplicity, and fearing left he should become a reproach to subtile men: notwithstanding, he persisted, and began thus, Philosopher, in the Name of Jesus Christ hear these things that are true, There is one God who made Heaven and Earth, and formed man out of the dust, and gave him a Spirit, who made all things which are seen and unseen, who sent His Son, born of a Virgin▪ to deliver us miserable sinners from everlasting death, by His suffering of death; and hath given us life eternall by His Resurrection, whom we expect to come as Judge of what ever we do: Philosopher, believest thou these things? Then he, as if he had not known how to contradict, astonished with the power of what was said, and put to silence, only could answer, that it appeared so, that there was no other thing but truth in what he had said. Then said the aged Confessor, if thou believest so, rise and follow me to the Church, and receive the seal of this faith: Then the Philosopher turning to these that were with him, and other hearers, said, Hear, O Learned men, while the matter was managed with me with words, I opposed words to words; but when for words vertue proceeded out of the mouth of him that spake, words (said he) could not resist power, nor man God. And therefore, if any of you have felt what I have, let him believe in Christ, and follow this old man, in whom God hath spoken. Thus far Ruffinus: a story not unworthy to be observed. 3. It would be known what principles may be laid down, or what rules may be binding, otherwayes there may be an asserting of any thing, or denying of every thing. 4. There would be still a ministerial gravity and authority preserved, lest that Ordinance become despicable, and so Ministers would both improve their reason, light, authority, and ministerial commission from Christ upon the conscience of those they have to do with, as we see Paul doth in his debates, even where his authority was much questioned.