This "foundational argument" implies that the burden of proof lies on those who wish to prohibit some activity. If, for example, a Fundamentalist wants to prohibit drinking, dancing, or dealing, then he bears the burden of demonstrating that prohibition from Scripture. If he fails, then the action is permissible.
In addition to this "foundational argument," I offered as a background consideration that the Cultural Mandate requires us (a) to generally seek the blessings of family life and (b) to behave as active stewards in all of our activities, including family life.
Finally, I argued that I Corinthians 7 demonstrates one of several exceptions to the Cultural Mandate. Paul explicitly advises the Corinthians not to take on familial obligations temporarily, given the tribulations they would face.
Similarly, in I Timothy 5:8, Paul instructs us that we sin greatly by failing to provide for our household. In order to heed this serious injunction, we may find need to temporarily postpone taking on familial obligations, which may, not must, include temporarily delaying having children (given the success of the opening argument).
I concluded my case by rebutting three common objections to birth control: unnaturalness, the Onan incident, and trusting in God.
Apart from the rest of his discussion and accusations, the only positive arguments he uses to meet the demand of the "foundational argument" (i.e. his burden to demonstrate that Scripture prohibits all forms of birth control) is to invoke: unnaturalness, Onan, and trust in God. In all, then, Advocate Two uses four arguments to make his case.
(2) Advocate Two's initial use of unnaturalness fell pray to the reductio that his typing would also be immoral by his argument.
(3) His use of the Onan incident assumed either a terribly simplistic view of actions or begged-the-question.
(4) His particular attempt to use trust in God to make his case is so broad that it falls to the reductio that God approves of actions which we both agree are irresponsible, i.e. refusing to work.
(2) Regarding my response to unnaturalness, he attempts to clarify his position by reasserting it. I gladly bow before any divine interpretation of nature in special revelation, but apart from such a revelation, arguments from nature are arrogant and fallacious. Advocate Two does not provide a divine interpretation for his understanding of nature, but only offers a non-sequitur.
(3) On Onan, Advocate Two refuses to answer my previous questions which I used to demonstrate the simplistic view of actions he holds. Moreover, his entire exegesis becomes grossly suspect when he claims that Deuteronomy 25:9 "says that non-performance of the Levirate duty is not worthy of death." This passage says no such thing! Advocate Two is now making up Scriptural declarations.
(4) Advocate Two also refuses to deal with my rebuttals to his view of trust in God. Hence, my initial reductio still stands.
Since Advocate Two bears the burden of demonstrating that Scripture forbids birth control, and he has only supplied us with these four fallacious arguments, we may safely conclude that he has not made his case.
I Timothy 5:18: Advocate Two falsely forces his "mandatory" interpretation of my argument and then demands proof of a negative assertion. He has not removed his previous fallacies in his use of Nehemiah.
The Authority of Tradition: An appeal to tradition is fallacious when irrevantly used. Tradition is irrelevant to buttress Advocate Two's initial claim that he does not read his interpretation into the text. Hence, his appeal is fallacious. Moreover, no one, not even Sproul has more authority than Scripture.
I will close by stressing what I began with. We ought to revel in children. Christians ought to have large, glorious families. We ought to oppose humanistic or selfish rationalizations for avoiding family life. But we follow where Scripture leads, and it simply does not forbid us to temporarily postpone family responsibilities in the manner circumsribed earlier.