that the marriage-bed is indeed undefiled and lawfull not sinfull and dishonourable Some doe understand this place as if the holy Ghost had said That Marriage is honourable amongst all if the bed be undefiled But it is affirmative not conditionall JAMES James 2.7 THe Name called upon you or called upon by you Jam. 2.17 Faith and works baptisme separation from Idolatry and the practice of positive parts of godlinesse Jam. 5.14 Annoynting them with oyle in the Name of the Lord. The Name of the Lord is as precious ointment Cant. 1.3 Consolatory speeches uttered in the Lords Name and from the Lords word are as healing and medicinable as oyntment I. PETER 1 Pet. 2.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They were disobedient unto what they were even set That is unto that unto which they were even set the Antecedent understood in the Relative as Rom. 7.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being dead wherein wee were held That is â—hat being dead wherein we were held 1 Pet. 1.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At the revelation not at the coming of Jesus Christ I. JOHN 1 Joh. 2.11 THere is no occasion of stumbling in him Neither active nor passive 1 John 2.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That is they pretend that they went out successively from us the Apostles and so they did For all the feigned Christianity of Rome is an imitation of the true and Apostolicall Christianity but if it were the same why is not their doctrine and scripture like his doctrine and Scriptures but why is it their own tradition why is not their baptism and breaking of bread in every circumstance like his Why is there not liberty to judge the doctrine then and there taught as in 1 Corin. 14.29 35. is permitted unto any member except unto women Why hath not the Church but the Pope the determinative sentence in causes Ecclesiasticall 1 John 2.21 The Scripture is written by those and for those which know the truth not for those or not so much for those which know not the truth 1 Joh. 3.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ab initio That is from the very foundation of his nature Satan sinneth 1 Joh. 4.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence the condemnation of the world ariseth so many of them as do not beleeve in Christ JUDE Jude v. 20. THese are they which separate themselves The emphasis lies in the word these and not in the word separate As if he should say Whereas the world blameth some for separating themselves I say These are they which separate themselves with a vitious separation There is a good separation and an evill separation See 2 Cor. 6.17 REVELATION Rev. 18.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alluding to John 2.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As much as to say Whereas Antichrists Church pretendeth that they came successively from Christ and from his Apostles and therefore are the true Church Tell her that you have your succession from her and came from her as shee did come from Christ and from the Apostles and that therefore your succession is lineall and regular from Christ and from his Apostles aswell as theirs And if shee demand of you why you depart from her and doe not abide with her seeing you had your succession from her tell her that it is as lawfull for you to depart from her unto the antient true first and good wayes of Christ and of his Apostles as it is for her to depart from Christ and his Apostles in doctrine and practice and yet to pretend that shee is the successour of Christ and of his Apostles And if shee be a lawfull Church because they were a lawfull Church notwithstanding her difference from them much more are you as true a Church as shee even by her own argument though you depart and differ from her And this is to reward her double in the cup wherein shee hath drunk to you For I take this doctrine of Succession so urged by her to be the golden cup wherewith the Harlot hath made the Nations drunk and giddy and indeed not able to answer her with sense and reason Whether this be a rationall and sufficient answer or no I referre to judgement FINIS Certain places in the New Testament humbly propounded to the consideration of the godly learned whether they may not and whether some of them ought not to be thus translated as followeth MATTHEW Matth. 1.11 12 _ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not captivity but transhabitation or translation from house to house as a Tenant removed by his Landlord for non-payment of rent Judah must not roost in the Lords tenemens if Judah behave himselfe so badly towards this Landlord Take him Jaylor of Babylon untill his manners be mended And if this were done to the ancient Tenant what may we the later expect for non-payment of our rent but that he will take the Kingdome from us and give it to a people which will render the fruits thereof in their season Matth. 11.11 O 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that is lesser in the Kingdome of Heaven is greater then he not he that is least in the Kingdome of Heaven Matth. 18.17 Tell the Church that is the whole Congregation at least in Covenant when publikely assembled upon the Court-day which is the Sabbath Matth. 21.3 with Marke 11.13 Luke 19.31.34 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The owner of them hath need of them Probably Christ had bought or some ordinary lawfully way contracted with the owners for the Asse and Colt so that the Asse and Colt were now his owne And probably he had covenanted with the sellers that the Asse and the Colt should be delivered to whosoever should first loose them without asking leave and to whosoever being demanded should answer and say the owner of them hath need of them a fit token between the buyer and the seller For who had more right to loose them without leave then the owner And what could make the expostulators so facile to let the Asse and the Colt go but the identity of the token formerly agreed upon between the seller and the buyer The need or use which Christ saith that he had of the Asse and of the Colt do witnesse the rather that he was the owner of them by contract The need or use which Christ had of them was First to foreshew his death and resurrection to be neere by riding into Jerusalem Secondly after his resurrection to ease his pierced feet which for sorenesse he would not suffer Mary to touch howsoever he permitted Thomas to feele and put his fingers into the print lest Thomas should perish for want of faith Be not faithlesse but beleeving And lest Christ should be thought to be but a Ghost in the likenesse of that Christ which was crucified and not the same in all things like unto us without sinne And his riding upon them into Jerusalem before his death might be a reall prediction of his death of the manner of his death of his resurrection so
they had scarce by day light from morning to Emmaüs attained Thomas who was not with the Disciples till the second Lords day after Christs resurrection John 20.26 was with them at Jerusalem this later meeting witnesse their instructing of him about Christs resurrection from their own experience Luke 24.34 Jesus whose appearance at the fishing John 21.14 was but this third appearance was present at this later meeting at Jerusalem Ergo this meeting at Jerusalem must needs be the second Lords day spoken of John 20.26 The Lords day is a speciall time beyond other times against them which think so lightly of a Sabbaticall day in the New Testament JOHN John 2.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is that to thee and me woman A rationall answer to her impertinent proposition Not woman what have I to do with thee A more tart rejection then Christ obedient would make of his parent for that speech though impertinent John 3.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things upon the earth things above the heaven superterranea supercelaestia The Kingdome of heaven there spoken of at and though not earthly yet was on earth The elect who are not of the world are praid by Christ not to be taken out of this world Ergo are in the world John 17.15 The discourse of Christ with Nicodemus was about regeneration and about the Kingdome of God which is at hand namely in this world not about future felicity in another world John 11.34 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He troubled himself The troubles of Christ were under the power of Christ and by his help of Christians Troubles have power over others The godly are not tempted above what they are in some sort willing and able to bear John 18.37 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whether may it not be understood interrogatively rather then affirmatively Saist thou it especially seeing the same question is answered interrogatively vers 34. Saist thou this of thy self or did others tell it thee of me John 18. ult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A lier in wait Whether might not therefore the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two which were crucified with Christ be lyers in wait for blood or wilfull murtherers as this Barabbas was seeing they confesse themselves to suffer justly who by the Law of Moses might have pleaded restitution Then justification of Christ hath whited a scarlet sinner for Paradise ACTS Acts 2.1 EN 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When the day that is the day-light of the fiftieth day after Christs resurrection was fully come that is was come and gone and now the night of that fiftieth day began to succeed They assembled in the night Fiery-tongues the fittest colour for the night as the Pillar of Fire by night which became a Pillar of cloud by day The night of the Sabbath and of every day followeth his day Pentecost no proper name of any Jewish Feast in this place much lesse of any Christian Feast The like Exposition may Pentecost receive Acts 20.16 the fiftieth day from the pronunciation of those words Likewise 1 Cor. 16.8 Acts 2.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about the speciall thing viz. the Supper of the Lord synechdochically put for the whole worship of God The worship of God is a special thing and that speciall thing about which the S t s are to assemble And the Supper of the Lord is a most solemn and significant sum and part of the whole worship Acts 4.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taking or perversly taking them or pretending to take them perhaps against their knowledge a cleanly pretence to be rid of them usuall amongst their successors in our time was or did Christs gain-sayers think that Christ was madde and had a Devill John 10.20 yet so they said of Christ It is no newes for enemies to speak against their consciences Probably Peter and John of Israelitish parents were brought up in the daily reading and understanding of the Law and Prophets Hebraicall according to the commandement Deut. 6.7 of teaching their children we finde Timothy was so taught of a child 2 Tim. 3.15 Peter wrote two and John three Epistles in Greek extant with us unto this day Our antigrammatarians cannot set readers I do not say riders on them If Fishermen like Tent-makers might not be throughly lettered why do our antigrammatarians constrain Scholars to be tradesmen like Pharaoh which will proclaime Moses and Aaron idle if they do not like Porters carry burdens upon their backs May not we more justly charge our antigrammatarians in the name of the Lord from the example of the learned Fishermen and tent-makers to get learning with their trades which they should had before their trades or else to sit silent at the feet of Gamaliel till they can skil of the original words of their pretended fathers wil There is as much probability that all Disciples tradesmen became Scholars as that all Scholars became tradesmen let him that readeth consider There is as much need of this to a better life as there is of a handy trade to this present life I do not say that learning is so easily acquired as a trade yet much might be by rule and use If all tradesmen were Scholars then our antigrammatarians might have their will to make all Scholars tradesmen If it be objected that Peter and John had the Greek tongue and whatsoever literature they had by miracle I answer that then they had it some way and could not be called unlearned men If they had it by miracle let our antigrammatarians show it us in themselves by miracle which now shortly they expect or else their tongues abuse their conscience but till then what will it availe them that Peter John and others had it by miracle which they themselves have no way or else till miracles come which will not be so soone as the expecters vanity let them get by ordinary means that which the Apostles had by extraordinary and so shall they learn to blesse and not to blaspheme the holy Scriptures which without Grammaticall congruity were not written no not so much as any one line of them In the mean time Be it known unto all men that our Antigrammatarians which account Peter and John unlearned because the envious High Priests said so do sit in the high Priests scornfull Chair successively while they would be thought to sit in Peters Chair and Johns by vertue of an unlearned profession But what should we foul our fingers with them when many of the cheifest of them being demanded whether God in the constitution of Scripture doth make his adjective and substantive to agree have answered That they do not know any adjective and substantive in Scripture to be at all Auditum admissi risum teneatis amici Acts 13.48 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As many as were set ordered or constituted in a fit posture like men which will be saved Allusion to that phrase where it is said Such as set their hearts to seek the Lord God of
Israel left Jeroboham c. 2 Chon 11.16 And to that where they are exhorted to cleave unto God with full purpose or posture of heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With a position or proposition of heart Acts 11.23 like men which wait for the bridegroom ready to enter with him whensoever he come Which as Timothy is bidden do lay hold on eternall life and will not let it go as Jacob did to the Angel or Ruth to her mother in law Such are fit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faithfully to commit themselves unto the obedience of Gods wayes come life come death come persecution come perill c. with Hesters resolution If I perish I perish These are they which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set and orderly set as in battell array to meet with their enemies in the gate these are they that settle themselves to their work as if they would be saved And if this posture be but equall where this is wanting there is far short This is the generation of them which take the Kingdom of heaven by violence of them which set their hearts aright as if they meant to go through-stitch with their work Acts 14.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Priest of Jupiter being before the City that is Jupiter being before the City not Priest being before the City The congruity of case inforceth the participle being to be understood of Jupiter the genitive and not of Priest the nominative and teacheth us this that the Image of Jupiter was placed before the City that is at the entrance of the City probably that every commer might bow to it before they entred into the City so zealous were they to their imaginary gods Whereas if the Priest be understood to be before the City Jupiter or Jupiters Image appeareth not to be before the City so the worth of that note is lost The sense dependeth upon the congruity of the adjective with his substantive Ergo congruity of adjective and substantive is no foppery Congruity of adjective with his substantive is used of God in Scripture to distinguish the things that differ Ergo congruity of adjective and substantive is not accursed from a spirituall use but is blessed of God to a spirituall use Congruity of adjective with his substantive in the Greek tongue must be understood of the reader of holy Scripture before the reader can certainly understand the Authours intention The congruity of the adjective with his substantive in this place and in many more places will certifie an Heathen Reader what was intended by the Author himself The congruity of the adjective with his substantive is one rule in the Art of Grammar whereby we are so taught to speak so to write in any language as that we shall certainly be understood of so many as are learned in that language and without the which we cannot certainly be understood Ergo some Arts in every rule of them are not accursed from but blessed to a spirituall use The congruity of adjective with his substantive was as unknown to him who preached and printed that Arts and Tongues are accursed from a spirituall use as the holy Ghost was to them who had not so much as heard that that there was an holy Ghost Acts 19. Ergo he spake and wrote evill of the things which he knew not a note of false teachers in the later daies proud of every Scholars word which they do know even till they do corrupt themselves again which pride 2 Pet. 2.12 malignant to what they know not whom the same Apostle imployeth to be those unlearned and unstable wresting the Scriptures to their own destruction * S. H. This worthy Preachers and Printers text 2 Pet. 3.16 to say no worse His Epistle desireth his errour if errour saith he it be to be showed him I have done no worse in my way then to show him his errour if he were alive to see it and in his absence to the re-printers of his book and of his Epistle who are as it were his Executors Better by the amplitude from other congruities and regiments rules of Grammar Rhetorick and other Arts might I have gratified his request But this place ministreth no more Thus far I have satisfied the require of the place and indeed satisfied to prove that Book called The sufficiency of the c. Author S. H. to be an unlearned lie in the name of the Lord made probably to get a name but indeed a shame And if I mistake nor it is pure spight of the unlearned against the godly learned and open blasphemy against the whole bulk and body of the Scriptures at one clap Forasmuch as the Scriptures are not constituted without the rules of Grammar to say nothing of other Arts even unto every line of them neither if they were could they be understood And if the foundation be a lie what else be all doctrines built thereupon Act. 14.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 ordained them Elders by extension of hands Acts 19.36 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These things being not spoken against De facto not de posse or de jure Their goddesse had not been blasphemed that is not evill spoken of ver 37. The argument à non licere had not been to the purpose but against the purpose For if the goddesse could not be spoken against and yet Paul had spoken against her then the tumult had been more rationall and tolerable which was made against Paul But the Town-clerk justly and wisely blameth the tumult â—uers and excuseth Paul Ergo this cannot be spoken in justification of that foolish idoll Diana Whence two notes 1. That the Town-clerk was a witting and willing friend to Paul as appeareth by all his discourse 2. That Paul was three yeers at Ephesus and spoke not a word against Diana conomine onely hee taught them That those were no gods which were made with hands Demetrius could see that it reflected desperately upon Diana yet could not affirme that ever Paul had mentioned Diana invectively There are safe words enow in generall without particular galling of brutish opinionists whereby the best zeal may discharge his duty and yet keep it selfe out of blame Or take the Doctrine thus That ☞ It may become the best zeal to forbear a particular provoking of brutish superstitious people which have multitude might and law on their side What wise man would pull an hobby-horse out of a childes hand whereon the childe is fond so the house and town perhaps shall be troubled with the cryes of the discontented When it is but a little sullied or a more desirable object presented he will throw it away himselfe ROMANS Rom. 3.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 infideliter egerunt dealt unfaithfully Noâ— What if some beleeved not A proportionable opposition unto that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trust ver 2. where it is said that the oracles were be trusted unto them So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith is faithfull dealing faith in Christ