Assert. 2. Yet there are some cases, when such entering1 of debates 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 settled, nor access to other and further duties. 2. When some persons are known vainly and purposely to seek to put all in confusion, by multiplying such debates, 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 ⟨p. 225⟩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, show irrational contradiction and blasphemy; in such a case, it is to be forborne 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 gross 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 access 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 grossly 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 access 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, seeing the Sword of the Spirit, which is the Word of God, is rendered useless 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.
Assert. 2. Yet there are some cases, when such entering1 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 ⟨p. 225⟩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.
- 1In what cases it is not called for.
