Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	answer_v	scripture_n	word_n	1,678	5	4.1153	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86929	A iust provocation of Master Tombes, to make good his generall charge against Mr VVilliam Hussey's satisfaction to his scepticall exercitation. / By William Hussey, Minister of the Gospell, at Chesilhurst in Kent.	Hussey, William, minister of Chiselhurst.	1646 (1646)	Wing H3817; Thomason E357_6; ESTC R201148	6,254	12

A IVST PROVOCATION OF MASTER TOMBES TO Make good his generall charge against Mr VVILLIAM HUSSEY'S Satisfaction to his scepticall Exercitation By William Hussey Minister of the Gospell at Chesilhurst in Kent 1 Tim. 6.4 5. Hee is proud knowing nothing but doting about questions and strifes of words whereof commeth envie strife raylings evill surmisings perverse disputings of men of corrupt mindes and destitute of the truth LONDON Printed for Iohn Saywell and are to be sold at his shop at the signe of the Starre in little Brittain 1646. TO The Right Honourable the LORDS and COMMONS Assembled in PARLIAMENT RIght Honourable Master Tombes having heretofore set forth an Exercitation in doubtfull termss against Childrens baptisme your Petitioner perusing the severall answers that were made to him seeing they walked in the tracke and had not stated up the question to the hight as the Scriptures would afford to the stopping the mouth of the Anabaptists your Petitioner as the necessary imployment of his cure would permit hath put his hand to the worke whereupon Master Tombes hath taken liberty to sleight him and accuse him in generall termes with all kinde of mistakes citing two or three which are indeed no mistakes but truths wrapping up all the rest thus that his booke is nothing else but mistakes which is most uncivill and in an Heretike as your Petitioner humbly conceiveth worthy your Honours censure the rather because he hath taken libertie to write against the Directory and unjustly charging it with falshood calling it a cothurnus fitter for a counsell of Trent then a Protestant Church And that upon a false ground as your Petitioner will cleerly prove so as Master Marshall who is concerned in the businesse and otherwise publiquely imployed will put the matter ever to him and Master Tombes shall be first ordered to answer his booke or renounce his Anabaptisme which in civill right he ought to doe generall charges being calumnies and not answers so as they reflect on your Petitioner and as the matter is Anabaptisme it is of publike concernment Your Petitioner doth humbly beseech your Honours at least to keepe these vaunting Heretiques within the bounds of civility and not permit them to rayle at Orthodox Writers and call them fooles without any reason for writing such things as the Learned Grammarians and Translatours of the Scripture will warrant them to write leaving these writings they cannot answer and yet persist in their errours And for that Bachelor your Petitioner doth humbly desire that he may not any longer be permitted to licence books unlesse he had more skill to looke unto them for that he hath put the stampe of Learning Ingenuity Piety upon such a pamphlet as hath rayled at the Directory other Orthodox Writers without ground I wish that some schoole of Divinity were set up where Master Tombes and such other discontented persons might have full liberty to vent their opinions and not permitted to poyson the people Your Honours humble Servant VVILLIAM HUSSEY A Provocation of Master Tombes to make good his charge c. MAster Tombes met with my booke and read it and beginneth with the title as though he would answer it but after he findeth an excuse why he should not he onely findeth some few absurdities which had they beene faulty as he pretendeth might have better excused him for slighting the rest but if those which he findeth fault with be unjustly called absurdities and errours the generall will appeare to be unjust untill he answer the booke I shall first cleere my selfe of those faults which he chargeth upon me The first is that I called his exercitation scepticke which he clecreth by setting downe out of Gellius that a scepticke determineth nothing but alwayes stands considering and seeking which he proves to be unduly placed upon his exercitation because Mr M●rshall saith he is too confident and because his examen is positive what if Master Marshall upon some occasion doth accuse Master Tombes of too much confidence is not his exercitation therefore scepticke may not Master Tombes in some things be too confident and yet his exercitation remaine scepticall or is this a good argument to prove his exercitation not scepticall because his examen is positive he confesseth that he did propose his thoughts in his exercitaion to the Committee of the Assembly as he conceived befitting him under the for●… of doubts I blame him not for being doubtfull I wish he had continued doubtfull still untill he had received satisfaction but I say as he confesseth his exercitation was scepticall and doubtfull but do I therefore accuse him of adhering to nothing in sense reason or faith he saith if I understood what I say by saying that his exercitation is scepticke I do so accuse him but if he understood what he said he would not say so what is an argument a particulari ad universale good Mr Tombes is scepticke in his exercitation therefore in every thing Mr Tombes his exercitation and examen are against Paedobaptists therefore every Sermon he maketh every word he speaketh is against Paedobaptists were no good argument but Master Tombes saith he could give better reason to call me fantasticke then I bring for this new name I pin on him truly I brought no reason for calling it scepticke it was notum per se it was doubtfull all men at first view may perceive and Master Tombes is constreined to confesse it neither doth he bring any reason for his deniall but the grossest and most illiterate follie in the world there is not shew enough to make it a fallacy because his examen is not his exercitation is not scepticke but when he doth bring forth those reasons he can to prove me fantasticke by he shall have answers or thankes for disclosing my infirmity to me I will not serve him as he doth me rayle at his arguments I dare not touch I terme my booke satisfaction to his exercitation I intended it so and I hope it will prove so to the judgement of the learned though Master Tombes will take none because he was not scepticall at first but a confirmed Hereticke and an Hypocrite appearing under doubtfull termes and had I knowne the deceiptfulnesse of Master Tombes's heart I would not have graced his booke with the name of scepticke to be doubtfull in matters of errour is farre better then to be positive so the word scepticke was given in favour not in malice from sound reason not fancy whatsoever Master Tombes saith For my book I hope it shall not disgrace the judicious Licenser but I shall get from the Licenser of your booke and your selfe better satisfaction by the Lords and Commons that sit to doe us all justice then to bespatter you with some few flashing words I conceive I have stated up the question out of Scripture so as may make all Anabaptists seale up their mouths as it hath already sealed up yours you finde some passages something varying from the common tenet which you

represent to the common view without entring into the state of the question requiring it or considering the strength of the arguments that prove it or the Scriptures that evince it whatsoever I have affirmed in my booke that you have not answered I shall endevour to make good when I shall receive a just call so to do In the meane time I addresse my selfe to answer what Master Tombes further saith against me Having repeated sundry passages of my booke he falleth upon some small confutation his words are Nor doe I thinke the principall grounds of his new fancy will satisfie that Matth. 28.19 is thus to be expounded make Disciples by baptizing and teaching them whereas he himselfe sundry times readeth it better make Disciples of all Nations baptizing them and it is vainly alleadged that by is implyed in the participiall expression any more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be expounded he met them by saying or Math. 27.55 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they followed by ministering unto him and I said justly Examen pag. 127. this conceipt is so absurd that I presume none that hath any Wit will entertain it though Master Hussey say pag. 6. I thinke if ever a man were out of his Wit it was here but I shall be willing the Assembly judge whether of us two need sayle to Anticyra to purge our braines After a long collection of many words here and there in my booke which he representeth as absurd whereas my new conceipts as he hath observed them are sundrie and have their severall grounds which he concealeth he saith the principall grounds of my conceipt is that the 28. of Math. 19. ought to be expounded make Disciples by baptizing them though I sundry times read it better I never read the words so but it is true in the stating the question I did take the liberty of an answerer to expound them so make Disciples baptizing them make Disciples by baptizing them which I said was implied in the participiall expression wherein I am confident the best Grammarians will beare me out Clenard medit Gracanic●… pag. 281.40 participium varie redditur nune adversum quiddam indicans nunc causam explicans preinde quae participiae Gracia efferuntur nos latiui●ate donavimus per ejusmedi conjunctionem quae commodissime facit ad sensum The participle ye see is variously rendred sometimes it doth declare the cause and if the participle do expresse the cause then the cause may be expounded by the word by and if in rendering Greeke into Latine we may expresse the Greeke participle by any conjunction that the sense will be are why may we not expresse it by a preposition that the sense will beare the word conjunction in some latitude of Language may be called a preposition a word joyned to fill up the sense which when the participle doth signifie the cause as here it may the formall cause of making Disciples why may it not be rendred by by scire est per causam scire I said it might signifie modum agendi this I have liberty to doe as an answerer to interpret Scriptute as I please if I doe it as the words will not beare Master Tombes hath his liberty to confute it by an argument but see how Master Tombes doth confute it by alleadging two places of Scripture where he conceiveth the participle may not conveniently be rendred by by now see the strength of this confutation participium saith Clenard varie redditur a participle is variously rendred the participle cannot be rendred by by in Mr Tombes his assigned places therefore no where therefore not in the place by me interpreted this is to take away Clenards rule and the variety of rendering participles if participles be variously rendred then in some places they are rendred one way in other places another or else there can be no variety Master Tombes therefore must finde out some better argument to prove that the participle may not be rendred by by besides that I said the participle might signifie modum agendi and even in the places alleadged by Mr Tombes the participles doe signifie the manner of doing Jesus met them saying all hayl doth not this saying all hail enter into the manner of the congresse if the meeting of any 2 persons should be historically related would not the history be lame if their conference were left out for that of Mat. 27.55 they followed him ministering unto him doth not this ministering unto him signifie the manner of their following him that they followed him not directing him that had been as guides or masters but ministering as friends or servants helping him to such things as he stood in need of 〈◊〉 doing such things fo● him as he required Masters doe use to follow their servants to looke to them in their worke and servants their masters to minister unto them and these followings doe differ modo agendi they are different followings but I am not so streightly tyed up that if in this place the participle do signifie by that it must so signifie in all places but Master Tombes saith that it was so feolish that none would entertaine it that hath any Wit to which I said in my book that Master Tomb●s notwithstanding he had sayd none would entertaine it that hath any Wit yet he proveth it no better then by saying if this were true they need onely baptize them and not teach them notwithstanding Christ commanded both to baptize them and teach them and for this I said if any were out of his Wit it was here and this willingly I referre to the Assembly whether any but he that were out of his Wit could affirme that if Christ command to baptize and teach it were sufficient to baptize or that they need onely baptize is a command conteining diverse things in conjunctive termes executed by performing one part alone and leaving the other part undone I hope the Assembly will doe us that right to judge which of us two are out of our Wit for one of us must needs be unadvised Master Tombes talketh of a purge to purge his braine certainly he is full of fowle matter for he vomiteth much bitternesse and blacke calumnies against me my booke is nothing but mistakes sure he is sicke he cannot speake sense he is light headed it is the strength of his disease he divideth my mistakes into mistakes in Logick Divinity and sometimes in Grammer but most of all of his meaning and scope of his words and strength of his arguments See here be foure kindes of mistakes Logicke Divinity and Grammer he meaneth sure English Grammer by the mistake of the Printer or haste in the businesse but the fowlest is in his meaning scope of his words force of his arguments it seemeth he hath a sense and his arguments have a force that neither Grammer Logick nor Divinity can finde cut what kinde of words and arguments be these that a man may misse in when he doth not misse either

in Grammer or in Logick let Divinity alone Rhetoricall arguments have no strength but as they may be reduced to Logick Surely if he have any such meanings in his arguments that Logick cannot finde out I may be mistaken in them and such is the sence of some of them for by rules of Logick they have no sense at all as I have made plainly appeare but let me tell Mr Tombes his generall charges be illegall and not allowable in any civill commerce and costs are justly awarded and losse of his cause against any that layeth onely generall charges in declaration against an adversary as your neighbour-Lawyers will tell you you are bound in common right to give me satisfaction and convict me of these mistakes when you tell the world that knowe not what Logicke Grammer and Divinity meaneth that my booke is nothingelse but such mistakes or else men of judgement must condemne Master Tombes for a senslesse ignorant rayler but let Master Tombes candidly shew any mistakes in Logicke or any of these on which the state of the question doth depend and I shall love him and thanke him for his labour Mr Tombes telleth me that I end with a challenge to him but he maketh more account of his time then to answer my wild notions truly it seemeth my notions are too wild for him to catch such as will cast their rider if he be an Antepaedobaptist If he had let them alone and not rayled at them he might have chosen whether he would have answered them or no but now he is bound in reason and charity to make his generall charges good in particular Answer them perhaps he will not because he cannot then better words would have becomm'd him He will not answer my challenge he dealeth very plainly with the world therein I challenged him not to answer my booke but to produce some argument from Scripture or sound reason that shall reasonably conclude from the words without any adding or substracting which may agree with the sense of the words produced This challenge he refuseth which in plaine termes is to affirme that he will never argue against Infant-baptisme either from Scripture or sound reason but he will adde or diminish something from them wherein if he be as good as his word he will keep his old custome He further telleth me that he will not answer my booke unlesse he have time to write a booke to make sport withall surely I did not write my booke with that levity of spirit to make Master Tombes sport but vindicate truth and to confute his errour but if he will needs dance I make no question but I shall make him dance naked wlthout any ragge of truth or reason to cover his shame from the view of all the world Last of all Master Tombes doth charme me to hold my peace and scoffeth at Divinity schooles which if Master Tombes and I had I confesse we should both write better but in the meane time I shall make a shift to write well enough to finde Master Tombes his vanities if he write no better then yet he hath done and as for holding my peace for Syons sake I cannot as long as any Antipaedobaptists dare so boldly out-face the truth Postscript HAving committed this answer to the presse I thought good to acquaint my Reader with some more confirmation that a participle may be rendred by First Scotus pag. 681. telleth us that the participle may be rendred by the gerund in do which is rendred in English by and the translatours of the English Bible have translated participles by Math. 6.27 which of you by taking care 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in Rom. 12.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in so doing which is all one by so doing So gentle Reader if I be a foole for saying that the participle may be rendred by I am not so alone nor without rule and reason to walke by FINIS