A01540:328
A just defence of certain passages in a former treatise concerning the nature and…A iust defence of certaine passages in a former treatise concerning the nature and…
A just defence of certain passages in a former treatise concerning the nature and use of lots, against such exceptions and oppositions as have been made thereunto to Mr. I.B. Wherein the insufficiency of his answers given to the arguments brought in defence of a lusorious lot is manifested; the imbecility of his arguments produced against the same further discovered; and the point it self in controversy more fully cleared; by Thomas Gataker B. of D. and author of the former treatise.A iust defence of certaine passages in a former treatise concerning the nature and vse of lots, against such exceptions and oppositions as have beene made thereunto to Mr. I.B. Wherein the insufficiencie of his answers giuen to the arguments brought in defence of a lusorious lot is manifested; the imbecillitie of his arguments produced against the same further discouered; and the point it selfe in controuersie more fully cleared; by Thomas Gataker B. of D. and author of the former treatise.
London: printed by John Haviland for Robert Bird, 1623London: printed by Iohn Haviland for Robert Bird, 1623
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
This must also of necessity be allowed for a good Consequence; All Translations of Scripture are in part defective and corrupt: therefore nothing can certainly be learned out of them. Yea, Every mans skill in the Originals is in part defective and corrupt; and therefore no man can certainly gather ought thence. Let Mr. B. therefore, who professeth to have his soul so much vexed with the fearful doctrine that I here deliver, take heed lest by that that he here maintaineth, he vex the soul and perplex the conscience of many a scrupulous Christian, and ensnarl them thereby in such inextricable difficulties, as he shall never be able with all the skill he hath to unwind them out of again. ⟨p. 141⟩But he findeth me at last fainting and contradicting my self: and therefore all is now almost well again. And wherein? Forsooth, because I affirm that the word doth not abridge us of the help and use of natural Reason for direction in such Actions. And how doth this contradict (for I thought it had confirmed) that which before I had delivered? Mr. B. will make it clear unto you. For first when I affirm that the word doth not abridge us, I do imply that it might abridge us, of such help. Is not this think you a strange Inference? As if when we say against gthe Stoics, that hGrace doth not strip men of humane affections; nor make them stocks and stones; we do thereby imply, that Grace might strip them of it, and make mere blocks of them: As much to say, as that it might work against it self, and the word work against that end for which it was given. But this is too too senseless. Secondly, therefore our most warrantable way must then be to be well informed, when and how far the word giveth us leave to use it. How followeth this upon ought that I say, unless this be a good consequence, Gods word doth not abridge us; Therefore it is the best way to be well informed, when and how far it doth. But to omit, that to say, that It is the warrantablest course to be well informed when and how far forth Gods word in matters concerning the Law of Nature, (for the iMoral Law is no other) giveth us liberty to make use of true reason: Is as much as to say, that it is the warrantablest way to be well informed how far forth Gods word warranteth us to use