the soul cannot be known, John iii. 7, 8. And Paul in his discourse of election takes notice of the unsearchable depths, and the creature's unfitness to dispute with God, Rom. ix. When you find any disputes about predetermination or predestination resolved into such points as these: Whether God do by physical, premoving influx, or by concourse, or by moral operation ut finis, determine or specify moral acts of man? Whether a positive decree quoad actum be necessary to the negation of effects (as that such a one shall not have grace given him, or be converted or saved; that all the millions of possible persons, names, and things shall not be future)? What understanding, will, or power are formally in God? How he knoweth future contingents? with a hundred such like; then remember that you make use of this rule, and say with Moses, Deut. xxix. 29, "The secret things belong to the Lord our God, but those things that are revealed unto us and to our children for ever, that we may do all the words of his law." There are many rare, profound discoveries much gloried of by the masters of several sects, of which you may know the sentence of the Holy Ghost, by that instance, Col. ii. 18, "Let no man beguile you of your reward, in a voluntary humility and worshipping of angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind." Reverently withdraw from things that are unrevealed, and dispute them not.
Direct. VI. Be a careful and accurate (though not a vain) distinguisher; and suffer not ambiguity and confusion to deceive you. Suspect every word in your question, and anatomize it, and agree upon the sense of all your common terms, before you dispute with any adversary. It is not only in many words, but in one word or syllable that so much ambiguity and confusion may be contained, as may make a long dispute to be but a vain and ridiculous wrangling.129 Is it not a ridiculous business to hear men dispute many hours about the cur credis, and into what faith is to be resolved; and in the end come to understand, that by cur one of them speaks of the principium or causa veritatis, and the other of the principium patefactionis, or the evidentia veritatis, or some other cause? And when one speaks of the resolution of his faith as into the formal object, and another into the subservient testimony or means, or into the proofs of divine attestation, or many other causes? Or to hear men dispute, Whether Christ died for all; when by "for" one man meaneth "for the benefit of all," and another means "in the place or stead of all, or for the sins of all as the procuring cause, &c.?" Yet here is but a syllable to contain this confusion! What a tedious thing is it to read long disputes between many papists and protestants, about justification, while by justification one meaneth one thing, and another meaneth quite another thing! He that cannot force every word to make a plain confession of its proper signification, that the thing intended may be truly discerned in the word, he will but deceive himself and others, with a wordy, insignificant dispute.
Direct. VII. Therefore be specially suspicious of metaphors; as being all but ambiguities till an explication hath fixed or determined the sense. It is a noisome thing to hear some dispute upon an unexplained metaphorical word, when neither of them have enucleated the sense, and when there are proper words enow.
Direct. VIII. Take special notice of what kind of beings your inquiry or disputation is, and let your terms be adapted and interpreted according to the kind of beings you dispute of. As if you be inquiring into the nature of any grace, as faith, repentance, obedience, &c. remember that it is in genere moris, a moral act; and therefore the terms are not to be understood as if you disputed about mere physical acts, which are considered but in genere entis. For that object which must essentiate one moral act, containeth many physical particles, which will make up many physical acts.130 If you take such a man for your king, your commander, your master, your physician, &c. if you should at the bar, when you are questioned for unfaithfulness, dispute upon the word take, whether it be an act of the fantasy, or sense, or intellect, or will, &c. would you not be justly laughed at? So when you ask, What act faith or repentance is? which contain many particular physical acts. When you dispute of divinity, policy, law, war, &c. you must not use the same terms in the same sense, as when you dispute of physics, or metaphysics.
Direct. IX. Be sure in all your disputes that you still keep distinguished before your eyes, the order of being, and the order of knowing: that the questions de esse lying undetermined in your way, do not frustrate all your dispute about the question de cognoscere. As in the question, Whether a man should do such or such a thing, when he thinketh that it is God's command? How far conscience must be obeyed? It must first be determined de esse, whether indeed the thing be commanded or lawful, or not? before the case can be determined about the obligation that followeth my apprehension. For, whatever my conscience or opinion say of it, the thing either is lawful or it is not: if it be lawful, or a duty, the case is soon decided; but if it be not lawful, the error of my conscience altereth not God's law, nor will it make it lawful unto me. I am bound first to know and then to do what God revealeth and commandedeth; and this I shall be bound to, whatever I imagine to the contrary; and to lay by the error which is against it.
Direct. X. Be sure when you first enter upon an inquiry or dispute, that you well discover how much of the controversy is verbal de nomine, and how much is material de re;131 and that you suffer not your adversary to go on upon a false supposition, that the controversy is de re, when it is but de nomine. The difference between names and things is so wide, that you would think no reasonable man should confound them: and yet so heedless in this point are ordinary disputers, that it is a usual thing to make a great deal of stir about a controversy before they discern whether it be de nomine or de re. Many a hot and long dispute I have heard, which was managed as about the very heart of some material cause, (as about man's power to do good, or about the sufficiency of grace, or about justification, &c.) when the whole contest between the disputers was only or principally de nomine, and neither of them seemed to take notice of it. Be sure as soon as you peruse the terms of your question, to sift this thoroughly, and dispute verbal controversies but as verbal, and not as real and material. We have real differences enow: we need not make them seem more by such a blind or heedless manner of disputing.132
Direct. XI. Suffer not a rambling mind in study, nor a rambling talker in disputes, to interrupt your orderly procedure, and divert you from your argument before you bring it to the natural issue. But deceiving sophisters, and giddy-headed praters, will be violent to start another game, and spoil the chase of the point before you: but hold them to it, or take them to be unworthy to be disputed with, and let them go (except it be where the weakness of the auditors requireth you to follow them in their wild-goose chace). You do but lose time in such rambling studies or disputes.
Direct. XII. Be cautelous of admitting false suppositions; or at least of admitting any inference that dependeth upon them. In some cases a supposition of that which is false may be made, while it no way tends to infer the truth of it; but nothing must be built upon that falsehood, as intimating it to be a truth. False suppositions cunningly and secretly worked into arguments, are very ordinary instruments of deceit.
Direct. XIII. Plead not uncertainties against certainties: but make certain points the measure to try the uncertain by. Reduce not things proved and sure to those that are doubtful and justly controverted; but reduce points disputable to those that are past doubt.
Direct. XIV. Plead not the darker texts of Scripture against those that are more plain and clear, nor a few texts against many that are as plain; for that which is interpreted against the most plain and frequent expressions of the same Scripture is certainly misinterpreted.
Direct. XV. Take not obscure prophecies for precepts. The obscurity is enough to make you cautelous how you venture yourself in the practice of that which you understand not: but if there were no obscurity, yet prophecies are no warrant to you to fulfil them; no, though they be for the church's good. Predictions tell you but de eventu what will come to pass, but warrant not you to bring it to pass. God's prophecies are ofttimes fulfilled by the wickedest men and the wickedest means:
See my preface before the second part of the Saints' Rest, edit. 3, &c. A man of judgment shall hear ignorant men differ, and know that they mean one thing. And yet they themselves will never agree. L. Bacon, Ess. 3.
As I have showed in my Dispute of Saving Faith with Dr. Barlow, and of Justification.
Non ex verbis res, sed ex rebus verba esse inquirenda, ait Myson. in Laert. p. 70. Bas. 1 Edit.
It is a noble work that Mr. Le Blanck of Sedan is about to this purpose, stating more exactly than hath yet been done all the controversies between us and the papists: which how excellently he is like to perform I easily conjecture by the Disputes of his upon Justification, &c. which I have seen.
