Selected quad for the lemma: sense_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	according_a	speak_v	word_n	3,087	5	4.2851	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A75886	A fannatick's testimony against swearing; being an ansvver to four books, published by John Tombes, Jeremiah Ives, and Theophilus Brabourne; but more especially to that by Henry Den. By Henry Adis, a baptized believer, undergoing the name of a free-willer; and also most ignomineously by the tongue of infamy, called a fannatick, or a mad man.	Adis, Henry.	1661 (1661)	Wing A583; Thomason E1084_2; ESTC R36719	46,294	50

it Before all things where our Translation rendreth it Above all things Swear not And here thou makest much ado as if there were such a vast difference between the two Words ABOVE and BEFORE as that it were a thing impossible to think that they could be reconciled so as to speak to one and the same sense And to this purpose thou tellest us who are thy Authors as the Vulgar Erasmus and Beza in the Latine Translations who do all agree to translate it ANTE OMNIA together with comparing of o●her Scriptures where the same Phrase is used as Rom. 16.7 Who were in Christ before me To the sense of which Scripture I shall say something hereafter and let thee know that herein thou dealest unfaithfully with us And were it so that we were not assisted from above to discover thy nakedness herein thy nakedness might become our Blindness and so we might go multitudes of us halting out of Gods way into the by-paths of Error But to answer thee in plainness of speech I must let thee know that as to all that thou bringest in thy former Exceptions so likewise to this that it is to very little purpose and is insufficient to make our Translation any other Sense than what it is So that if I make thy Translation speak the Language of our Scripture without wronging it then it is all one with the Scripure and then thou hast nothing against our Scripture to weaken our Pillar or to make voyd that Law neither of the Lord Christ nor his faithful Servant James who said Swear not and Swear not at all Thou tellest us that the Greek renders it as doth the Latine Before all things And that I may make such a Distinction that may be satisfactory to the meanest Capacity I shall let thee know that both these Words have each of them several Acceptations in Scripture and both of them to one and the same Senses and both one in the Text as First the Word BEFORE it is used in a threefold Sense And to bring all these Senses for one and the same end because they are spoken in one and the same words will prove Senseless as thou dost Rom. 16.7 to prove thy Translation as I shall shew Therefore know that 1. Before is used with respect to Time 2. Before is used with respect to Place 3. Before is used with respect to Estimation or Superiority As 1. Before is used with respect to Time Rom. 16.7 Salute Andronicus and Junia my Kinsmen and my fellow Prisoners who are of note among the Apostles who were in Christ first or before me 1 Tim. 1.13 Who was before a Blasphemer and a Persecutor and Injurious c. Gal. 5.21 Jude 4. For there are certain men crept in unawares who were before of old Ordained to this Condemnation 2. Before is used with respect to Place Revel 14.3 And they sang as it were a new song before the Throne and before the Lamb. Revel 7.15 Therefore are they before the Throne of God Acts 5.27 And when they had brought them they set them before the Council 3. With respect to Estimation or Superiority which is the sense spoken of in the Text James 5.12 Above or Before all things my Brethren Swear not c. John 1.15 He that cometh after me is preferred before me John 1.17 He it is who coming after me is preferred before me whose shoe latchets I am not worthy to unloose Exod. 20.3 Thou shalt have none other Gods before me And Secondly the word ABOVE hath a fourfold Acceptation As 1. Above with respect to Time 2. Above with respect to Quantity 3. Above with respect to Place 4. Above with respect to Estimation or Superiority 1. Above with respect to Time 2 Cor. 12.2 I knew a man above fourteen years ago whether in the Body I cannot tell c. Acts 4.22 And the man was above forty years old on whom the Miracle of Healing was shewed Rom. 15.6 Afterwards he was seen of above 500. Brethren at once 2. Above with respect to Quantity 2 Cor. 12.7 Lest I should be exalted above or beyond measure 2 Cor. 11.23 In stripes above or beyond measure 2 Cor. 1.8 Pressed out of measure above strength 3. Above with respect to Place James 1.17 Every good and perfect gift is from above and cometh down from the Father of Lights James 3.15 This Wisdom descendeth not from above but is earthly devillish sensual Col. 3.1 If ye be risen with Christ seek those things that are above where Christ sitteth at the right hand of the Father 4. Above with respect to Estimation or Superiority And this is the sense that is spoken of in our Text of James 5.12 And therefore I shall desire that it be well minded because it is that which will clear the Text from all doubts and answer thy Objection and make thy Translation speak our Scripture-language for Above and Before being taken in the same sense with respect to Estimation is one and the same And where it is read above it may as well be read before and where it is read before it may as well be read above As for Example John 1.15 He that cometh after me is preferred before me or he shall be esteemed above me Exod. 20.3 Thou shalt have none other gods before me o●●●at thou shalt esteem above me or set over me as my superiour to have him in estimation above me Therefore I shall read these two Scriptures in both terms the which will produce but one sense and then the Exception to the Translation will prove as light as those that were brought to Matth. 5.34 Swear not wholly altogether or not at all 1 Pet. 4.8 Above or before all things have fervent Charity 2 Thess 2.4 Who opposeth himself above or before all that is called of God 3 John 2. I wish above or before all things Phil. 2.9 God hath highly exalted him and hath given him a Name above or before every name Prov. 31.10 Her praise is far above or before Rubies And in our Text the sense stands good James 5.12 Above or before all thinge my Brethren swear not So that the sense that thou bringest to find fault with our Text is that which speaketh the very language of our Text nothing differing from it in the least And whereas thou tellest us that thou dost the rather believe this Translation before all to be true is because thou hast compared it with other Texts where the same phrase is used as Rom. 16.7 Which were in Christ before me And Col. 1.17 He is before all things The which can neither of them be fitly applyed to our Text James 5. for these Texts do both refer to Time and not to Estimation But a little to shew thee thy folly herein Suppose Henry Den Jer. Ives and Henry Adis take a Journey from London to York and Henry Den and Jeremiah Ives come into York before Henry Adis sure I am Henry Den will come behind as to his end

Henry Den I shall follow Thee and Thy Confusion and question not but in conclusion by the assistance of that Spirit that produced a Glorious Fabrick out of that first confused Lump Gen. 1. to make Truth so appear in the behalf of him who is the Way the Truth and the Life as that God shall have his Glory and misled Souls the benefit even to thy smiting upon the Thigh and saying What have I done Thou sayest the Hebrew rendreth the saying of the Lord Christ Mat. 5.34 Swear not in every way though our Translation saith Swear not at all as if there were much contradiction in the terms and that the sence were something else then what the Letter of the Scripture holdeth forth the Letter of the Scripture saith Swear not at all and thy Translation saith Swear not in every way as if he had said in every way avoid Swearing what difference that is that is material between Swear not at all and in every way avoid Swearing for mine own part I must leave to the consideration of wiser Heads than mine to distinguish And if the Lord Christ had said It hath been said to them of old time Thou shalt not Forswear thy self but I say unto you In every way avoid Swearing whether it had not been as good a Warrant for us to avoid Oaths as when he said Swear not at all I shall leave the Rational to judge And what Reason H. Den had to make so much ado about the Greek Hebrew Translation I know not unlesse it were to let the World know that he is a Greek and an Hebrew Scholar And therefore according to the common course of the World you must believe it because a deep Learned Scholar one that is well read in the Original Tongues said it If this be thy end Henry Den why thou hast manifested thy Schollar-ship and to so little purpose I must tell thee that I find that in this case that Prophesie of Isaiah repeated by our Apostle 1 Cor. 1.19 is made good where the Lord saith I will destroy the Wisdom of the Wise and bring to naught the understanding of the Prudent and as Jannes and Jambres withstood Moses so thou resisting the Truth shall proceed no farther but shall be manifested And whereas in page 7. and 8. as to our second ground drawn from Jam. 5.12 thou tellest us that thou wilt appeal to the Judgement of any Rational man skilful or unskilful in the Languages whether this hath the sound of the true interpretation or not Above all things my Brethren Swear not for sayest thou in page 8. Is it worse to Swear the● to commit Adultery to kill the King our Political Father or our Father or Mother From whence some do Infer that those that are now Imprisoned being scandalously Printed to Publick view as Traytors who cannot Swear at all are such as are Guilty of the late Kings Blood and most abominable in other actings also and this seemingly Charged upon them by thy self as if thou didest know some of them guilty of such things But I hope the all-seeing God the searcher of all Hearts in his own due time will clear our Innocency as to what is gathered from thy Expressions and otherwise also in Print Published And in the mean time I must let thee know that it had been good for thee to have washed thine own hands in innocency and that thou hadst taken a review of thy Burford Actings in order thereunto before thou hadest so charged others yet if thou or any one else can justly charge us for those or any other Misdemeanours I shall for mine own part crave no other favour at Thine or Their Hands but that They or Thou see Condign Punishments be speedily executed In the mean time I shall by Divine Assistance consider of an Answer to what thou hast to say to Jam. 5 12. as to the Translation for thou tellest us that thou hast something against this Translation also and thus thou art running in Romes Road for it is and hath been the practice of her Jesuitical Priests and of the Priesthood of her Daughter to tell the L●●ity as they call us that we are Ignorant of the Original and yet Rome her self in this is honester than thy self for as to Mat. 5.34 the Rhemist Testament renders it But I say unto you not to Swear at all upon which Text in their Annotations they say thus The Anabaptists here not following the Churches Judgment but the bare Letter as other Hereticks in other Cases hold that there is a● Oath lawful no not before a Judge whereas Christ speaketh against ra●h and usual Swearing in common talk when there is no cause Whence I would briefly note these four things First That the Rhem●st Translation as to Mat. 5.34 is the same with ours and that they quarrel not with the Translation to make us believe that something else is meant by the Original And secondly That it is evident that in the Primitive times it was the Principle and Judgment of the Anabaptists as they call us from this Text to judge and hold all Oaths utterly unlawful in all Cases So that it is evident by their shewing whose Translation as they say was never adulterated I say it is evident by their shewing that as to Oaths we follow the Flock of God gone before and not only in this but also from Matt. 5.39 That it was the Principle of this sort of People not to resist the Turk because the Text said But I say unto you Resist not evil And thirdly That they in their Marginal Annotations can plead no good Warrant from Scripture to disprove or confute our Opinion herein but only the Iudgment of the Church and how corrupt she is in her Judgment being the Mother of Harlots and all Abominations I shall leave those that sprang from her to judge And if she were not corrupt why should we be Imprisoned for refusing to Swear against her when it was never our Judgments to Swear at all And Fourthly I would here have all to take notice That the Judgment of the Baptists or Anabaptists as they are abusively called are not of such a late beginning and rise as the Church of England would perswade men they are for this that I cite out of the Margent of the Rhemist Testament was in being a long time before the Church of England knew her self even whilst she was in the Arms and sucking the Breasts of her Adulterous Mother that SCARLET WHORE Thus we see thou findest fault with us and condemnest our Translation when ROMES Priesthood will not do it yet this is Common with Book-learned men generally in all Ages that when persons are either desirous to Regulate according to the Scriptures as to there Principles in Doctrine or Discipline then they are branded with ignorance of the Original and although the Original differ not in the sence in the least as in thy Exceptions to James 5.12 Thou saist the Greek Rendreth

Officious Mayor by virtue of whose Jehu like Zeal to make the King amends for his Abingtons hasty Mornings Work and that Tender Respect he shewed to the late KING his FATHER at Holmby House I say That when Jeremiah Ives was frightned into a perswasion to Swear neither John Doe nor Jeremiah Ives must Swear before the supposed Judge no otherwise but as Jeremiah Ives Sware before that Officious and double-diligent Officer as aforesaid not by the Lord but by the Contents of that Book yea even by what was Contained in that Book For this is the Form of the Oath You shall Swear by the Contents of this Book to speak the Truth the whole Tru●h and no●hing but the Tru●h so help you God Now I querie although I think I need not because he that perswaded him to go out of Gods way to Swear could as easily perswade him to go out of Gods Way to Swear by that which is no God yet I shall querie whether Jeremiah Ives did so much as open the Book to see whether it was a Divine Service-Book as they call it or a Bible as it is usually bound with the Old and New Testament and the Apocrypha with or without the Service-Book as aforesaid or the Singing Psalms Compiled by Thomas Sternhold John Hopkins William Wade and others who were said to be Musical Servants to Queen Elizabeth I say whether all some part or which part of all these Jeremiah Ives Swore by and whether Jeremiah Ives did consider what a strong Oath he took and by how many Gods he Swore And for brevity sake we will omit the Common-Prayer and begin at Genesis and consider that there is a Serpent and his Words several false Heathenish Gods as Dagon Molech Baal Ashtrosh Chemoth Rimmon Diana of the Ephesians with several Great and Mighty Men as the Children of Anack Goliah Jepthah Sampson with many Giants and several Kings Good and Bad as Sihon Og Agag Saul Agrippa Herod Pharaoh c. the Multitude of whose Armies and Fighting-men are innumerable with the several sorts of Birds Beasts Fish and Fowl with many more things of several kinds with Herbs Flowers Plants and Trees both Men and Women good and bad with several Stones both Pretious and Common which are contained in the Old and New Testament as they are occasionally Discussed of by the Great Iehovah his Holy Prophets the Lord Christ and his Apostles for the Holy Scriptures are laid down to us Prophetically Prometically Typically Allegorically Historically Parrabolically as well as by Precept or Command in all which Cases all things aforesaid must be named and yet all Lawful Godly and of Christian use and such as are well pleasing to God and many of them uttered by the Lord Christ himself as for Example one had bought a piece of Land and another a Yoak of Oxen and another had Married a Wife and therefore they could not come to the Supper spoken of to what end these are spoken the Rational may Judge that they were of Singular and Holy use But to Swear by that Land that Yoak of Oxen or that Wife or that Supper is as Prophane and as much forbidden as to Swear by Heaven or Earth or Jerusalem because it is of some other thing And he that Swears by the Contents of the Bible Swears by what ever is contained in that Book and must Swear by all things therein bad as well as good as well by the meanest things as by the holy Commands But to our Supposal as aforesaid the Bond being before the Judge the Jurors are Sworn according to Henry Den his Translations neither Wholly Altogether nor in every way and John Doe and Jer. Ives their hands upon the Book are Sworn neither Wholly Altogether nor to speak the truth in every way by what means doth Henry Den suppose by his Translation to have his 100 l. when neither Judge for him we must suppose also to be thus lamely Sworn I say by what means can Henry Den suppose to have his 100 l. by such a Judge Jurors and Witnesses who are thus Sworn to Halves neither Wholly Altogether nor every way But if Richard Roe and Henry Adis whose yea is yea and their nay nay shall in the presence of the great Jehovah according to Henry Den his Translation and according to the Sense of our Text Mat. 5.34 without Swearing at all wholly and altogether and in every way speak the Truth the whole Truth and nothing but the Truth in every Circumstance both of time place and person when where who and what So ●hat by such a Judge Jurors and Evidence Henry Den may expect his 100 l. from Theoplilus Brabourn And here it would be well minded by the People of God that they consider what they that have Sworn have Sworn By in so Swearing and that they lay all carnal reasonings aside and not withstanding the Kings Proclamation that they speedily Repair to their Respective Meetings with all the Members that they possibly can get together that so they may make a great Outcry to the Lord in the behalf of the King and his People that so God may pass by and wink at these OATHS of Ignorance and for the time ●o come that it may be so much taken notice of as that it be never acted in by any as a Sin of Wilfulness neither by him that shall Administer it nor by them to whom it shall be Adminstred And if any men shall oppose you in your so doing let them know that you are going to pray to the great King of Heaven and Earth by the help of the Holy Spirit in the name of King JESUS for King Charles the Second that so in the name of King Jesus God may shower down his Blessings upon King CHARLES the second under whom you yet hope to lead a peaceable quie● and godly life in all godliness and honesty and that God may enlighten the Eyes of their Understanding in these things so as that the Judgments of God come not speedily down upon the Nation for such Oaths as these Thus the Lord having given this in by the Incomings of his Spirit I could not chuse but lay it down that so there may be a Conviction upon the Consciences of all that are herein guilty that so they may go to God and beg his pardon for this Sin of Ignorance Wilfulness o● what it may be called And I earnestly beg you who ever you are into whose hands this shall come that you Improve the best of your Interest to see that this be brought to the Kings view that so at present there be some speedy Consideration therein had that so Englands Subjects be no longer forced to Swear hand over head by that which is not GOD to the ensnaring of the Simple of the Land to the pulling down the heavy Judgments of God upon them for their Ignorance in their pretended acceptable serving of him in this pretended Swearing by his Name by which means they are plunged