worshippers of Diana confusedly come together they knew not why And to make your meaning the more apparent you write Assembly in greater letters then the rest With what discretion can you fall upon them who did not meddle with you at all though you did what you could to provoke them with what conscience can you compare a learned religious and Reverend Assembly of Divines who were called together by the Parliament for causes known not only to themselves but all the Kingdom over who neither meet nor part without religious addresses to the throne of grace to such a superstitious ignorant and mutinous multitude But you meant not only to disgrace them but to threaten them with dismission also or at least you intimate your minde to have it so and all of your way have such ill will unto it that your first desires were to prevent it your next to disturbe it and delay the proceedings of it and now out of the same disaffection to it you desire to dissolve it But why you Mr S. should bring in the Assembly in such a malignant manner is a matter much noted by some and though they know not the reason they conjecture at these two causes thereof the one is the pride of your spirit like that of Haman who thought scorn to lay hands upon Mordecai and therefore sought to destroy the Jews Esther 3.6 though those that know Mr Ley and you say there is impar congressus betwixt you by the advantage on his side though Haman like you had not set upon the Assembly yet as if he were not good enough alone to be your match you fetch that venerable Synod within the verge of your reproof such a giant you are now grown to be by being leader of a schisme who had been but a pygmie still if you had continued among the Presbyterians just as Augustine observed of Primianus and Maximinianus that were jolly fellows in a faction else said he Primianus might have been Postremianus and Maximianus Minimianus The other conjecture is this you have honoured the Assembly too much for you almost adored them and made applications of Scripture to them which had a strong savour of Idolatry and flattery little below the height of blasphemy and now you declining that extreme stay not your self untill * Dam vitant stuâ—â—i vitia is contraria currum Wiseman like you arrive at the contrary 2. The second particular is your Letter wherein you say J. S. p. 3. I thinke not the truth I defended so weak as to need a new Treatise to bear it up I see it is otherwise with you who dare not let your former Books stand by themselves without another to support them L. M. If Mr Ley had made none answer at all you would have taken his silence for consent his silence after such a charge as you laid upon him for a confession of guilt and now he hath answered you make that an argument of a weak cause that adjective-like needs a substantive support of another book when that was not the weaknesse of the former book but your waywardnesse against it whereby you hoped to wrangle your self into some reputation by out wording your adversary as it were all one to be able to answer and unable to hold ones peace and whereas you say that you call the truth needs no new Treatise what I pray you call you this you have last written You call your former Book an Answer so do you this you call this a Letter so do you not that yet you make Mr L. his Epistles whereof the one conteineth 3 leaves the other 9 a competent Treatise of themselves and yet of your sheet and half you say that he that writes any thing of truth more properly writes much rather then he that writes against it though in more paper That 's your Aphorisme framed and applied in favour to your self but you must not be your own judge The Letter J. S. p. 3. It is indeed the way of the Popish schools to fill the world with volumes and Tomes and rather to astonish then convince L. M. And is it not the way of the Protestant schools to make up the fullnesse of that world with volumes and Tomes have not Luther Zuinglius Calvin Beza Martyr Bucer Gualter Zanchius Chamier and others made many and great books will you make that their fault which was their vertue their blame which is their glory and the Churches gain Letter J. S. p. 3. How hath truth been carried out of sight from the Reader in the labyrinth of Replyes and Rejoynders your selfe gives us an experiment in this book for how are you puzled to let the Reader know what was yours and what was mine after that and what is yours again L. M. M. Ley was not puzled but that the Reader might not be puzled nor mistaken by your imperfect unfaithfull and confused Answers he brought as much both of his Text and yours also as might sufficiently clear the truth to his understanding Letter J. S. p. 3. I hope I shall write you as much if not more in one sheet and half as you have wrote me in seventeen L. M. Belike you have some such art of couching much matter in a little room as he that * Plin. nat bist l. 7. c. 21. p 35. comprised Homers Iliads in a nut-shell or you return the paiment in gold which you received but in silver or but in farthing tokens that as much in value this more in weight and more troublesome because longer in telling but Sir they that have read M. Leys book and your sheet and half say your return unto him is after the manner of poor bankrupts or below that not paying of the debt you ow him so much as two shâ—llings in the pound and they take your comparison and prelation of your self in this particular to be but a very vain vaunting of your self which bewrayeth your want both of truth and modesty The third Particular is Your summary accompt of M. Leys Book And first of the Epistles p. 4. J. S. Your Epistles which are a competent Treatise of themselves and the very cisterne of your reasoning from which you fill all the other pages of your Book the parts of my Treatise with your Answer or rather much of your former Reply which in things of most weight is no refutation but a reference to other Divines who have writ of the same subject L. M. You presume the most of those who read your papers are the fewest of those that read M. Leys book but there are so many learned and judicious persons who have read them both that there cannot but be many witnesses of your foul and unfaithfull dealing with him and with your Readers in this imputation Sumons p. 4. J. S. It seems you have a common stock of learning among you or an argumentative treasury to which you refer us with much ease L. M. How doth it seem that Presbyterians have a
what may be admitted without the violation of the Sacrament what not p. 55. 33. Of Baptizing in the first person I Baptize or in the third person as the Greeks doe Let this servant of Christ be Baptized p. 55. 34. Of putting sprinkle or wash for Baptize and of baptizing In the name or Into the name p. 56. 35. Expressmention of the three persons in the Trinity how necessary p. 56. 36. Of a popish Priest baptizing in false Latine In nomine Patria Filia Spiritua Sancta p. 56. 37. Of hereticall forms of Baptisme by Marcus the heretike by Arians Eunomians and Photinians p. 57. 38. Of the Montanists adding the Name of Montanus and Priscilla to the persons of the Trinity in Baptisme p. 58. 39. Of Popish Baptisme with addition of the Virgin Maries name to the Trinity in Baptisme p. 58. 40. Of Baptizing In the name of God and the true crosse excused by Bernard p. 58. 41. What is to be done when there is doubt of the form of Baptisme p. 59. 42. Of M. Saltm his exception against baptizing In the Name of the Father Sonne and holy Ghost p. 59 60. 43. His misapplication of Salmasius his testimony for patronage of his opinion p. 60 61. 44. An Animadversion upon the unsavoury Pamphlet called A perfume c. p. 61 62. Imprimatur Ja. Cranford May 28. 1646. Praeloquium IF Mr Leys and Mr S. his Books were both of a price and ordinary Readers would not he such truants at their Books as to be best pleased with the shortest lesson there might now as Mr Saltmarsh stiles his last Pamphlet be an end of one controversie this one betwixt Mr Ley and him and he should now have that which he often striveth for as well the last word as the first in quarrels of this kinde But since Mr Leys Book is twelve times as dear as his and more then twelve times as bigg it cannot be expected that the number of buyers or Readers of both their writings will be equall and so both truth and innocence may suffer under a common prejudice if this last Pamphlet of Mr S. should seal up the difference betwixt them to perpetuall silence I shall therefore briefly and faithfully set before the Reader some particulars or importance whereby he may the better judge which of these two Antagonists carrieth his cause with clearest evidence of truth and sincerity and the summe of what I shall say shall be reduced to these two heads 1. An Apologeticall answer to Mr S. his objections against Mr L. 2. A fresh charge of objections against Mr Saltmarsh Wherein I shall distinctly consider in Mr S. his paper 1. The Title page 2. His Letter 3. His Summary accompt of Mr Leys 1. Epistle 2. Treatise 4. His Answer to it 5. His reinforcing of Salmasius his Testimony 6. His Descant on C. D. his Defence of Mr L. against the Newsmonger 7. His self-commending Conclusion 1. For his Title page J. S. An end of one Controversie L. M. The end of one Controversie as you use the matter may be the beginning of another If you had meant it should have been an end of the Controversie you would not have taken leave of Mr Ley with such an abuse of his Book and reproach of his person as could not be passed by with silence of himself or his friends unlesse the most did agree with the wisest in the censure of the sleightnesse and insufficiency of your Answer as unworthy to receive any reply but such a one as is unseemly for him to make Title J. S. Being an Answer or Letter to M Leys Large last Book L. M. So short an answer to so large a Book sure you never meant to make any Reader that could judge as well as read beleeve that your sheet and half could be a satisfactory Answer to Mr Leys Book which you summe up to 17 sheets of paper besides the Treatise of C. D. unlesse your hasty return make up a great part of the summe as in the accompt of the or just steward fifty measures of oyl quickly written down stood for 10â— as Luk. 16.6 Title J. S. In which the summe of his last Book which relates to the most materiall passages in it are gathered up and replyed to L. M. The summe is soon taken as of the number of sheets and you might do most of that without so much as reading of the Book for Mr Ley summed up each section into short contents presently after the Epistle Dedicatory but for your Reply unto it it is so poor impertinent and unsatisfactory that you had done your self more favour if you had been altogether silent then in acting the part of such a prevaricate Replicant as you have done Title J. S. By John Saltmarsh not revolted as Mr Ley saith from a pastorall calling but departed from the Antichristian Ministery by Bishops and now Preacher of the Gospel L. M. You have given over your publike Ministery at Brasteed and if you have forsaken as Antichristian that is more then Mr Ley charged you with in the Title page of his Book whence it may be probably conjectured that you either have or will renounce your Baptisme since it was administred by one ordained by a Bishop and so in your dialect an Antichristian Minister and upon this ground many who know not how to distinguish of Ministeriall Acts will haply be induced to suspect their parents marriage by such a Minister to be Antichristian and that will call in question the legitimacy of the children but none of these consequences can trouble those who hold as the Lords and Commons in their Ordinance for Ordination of Ministers have declared viz. That although the Title of Bishop hath been by corrupt custom appropriated to one and that unto him ascribed and by him assumed as in other things so in the matter of Ordination which was not meet Ordination notwithstanding being performed by him a Presbyter joyned with other Presbyters We hold for substance to be valid and not to be disclaimed by any that have received it And that Presbyters so ordained being lawfully thereunto appointed and authorized may ordain other Presbyters 2. The places of Scripture misapplied J. S. Isa 5.20 We be to them that put darknesse for light L. M. This Scripture in the sense of it maketh as much for Mr Ley as for you and in the letter more for he put not darknesse for light but light for smoke J. S. Acts 19.32 Some therefore cried one thing and some another for the Assembly was confused and the more part knew not wherefore they were come together Vers 41. And when he had thus spoken he dismissed the Assembly L. M. Because Mr Ley is stiled one of the Assembly of Divines at Westminster you take occasion to abuse the Assembly and that you may abuse them you abuse the Scripture by misapplying the Text to them which was spoken of a tumultuary meeting of Demetrius with his company and the Idolatrous
which is more and worse by way of justification of your selfe That you but singled out that truth from many in one leafe before they spoyled it in the next and like Pilate who asking onely what truth was would not tarry by it but departed And doe not you Pilate-like againe turne away from the truth of a Testimony when you admit of part to serve your turne and reject another part though contiguous unto it because it is contrary to your Tenet Amongst other flourishes of falshood you say that M. L. and his associated Brethren pretend themselves to be in the mount to give lawes for religion where finde you this how can you prove it did you ever read it in any of their writings or heare it from their lips I am sure you did not how then can you object it have you the inspection of their hearts If you take that upon you you have got above fifteene cubits higher then the top of Sinai or Horeb even to Gods tribunall by whom alone the hearts of all men are to be judged And for that you say of making lawes for religion you know they have no power nor doe they take any upon them save onely by way of humble advice to present the result of their debates and votes to the Parliament concerning such matters as from either of the Honourable houses are sent unto them And now Sr to pay you in your owne coyne and returne your owne words upon you Can you bee so unfaithfull to that Booke can you who would be counted an orthodox Divine enlightened above the measure of other Ministers so grossely falsify so plaine and perspicuous a sentence The best is the world while his Booke and your Pamphlet are extant may convince you in this and now you are thus unfaithfull in a little or rather in much J may suspect you for more Can we trust you in the more excellent mysteries of the Father while you trifle thus and deceive the Brethren page 6. J. S page 7. That J am unstable To the eleventh For my unstablenesse if to bee sometimes darknes and now light in the Lord c. L. M. I will put off this to another place where I shall have occasion to bring it in that I may not trouble the Reader with a needlesse repetition of the same passage J. S. page 7. To the twelfth Nor doe I glory I hope in the quicke dispatch of what I doe but doe not you as well over-deliberate as I over-dispatch and glory in that L. M. Whether you glory in quick dispatch or no let the Reader judge upon evidence produced to that purpose page 11. 12. of M. Leys Epistle to you but you cannot object the like of his deliberations since he hath not told his Reader how long he was about any Book as you have done how short a time you took for yours For that you speake in disparagement of humane learning it is an old humour of the Anabaptists who at first rejected all Books but the Bible and after that grew so wise as to be religious enough without that also and last of all they came to blaspheme that blessed Book as a dead letter and a beggerly element and such proficients are some of our sublimated sectaries But however you slight all secular learning you must not assume to your self or your party as you seeme to doe a propriety either of interest or exercise in the word or spirit or power of Christ wherein those whom you looke upon with an oblique spirit have as good right and as fair evidence as those of your party who take upon them to be most spirituall For that you conclude withall concerning the brewer in a forme of affected gravity saying I desire not to shew so much of the old man or former corruptions as to sparkle so lightly with you Me thinks you should haue brought in a young man rather then an old man so lightly sparkling as will not become your gravity to answer him Or if you meane by the old man that part of humane nature which remaines unregenerate that though you may intend a reproach upon seniority of yeares may be and for the most part is more predominant in a young man then in an old as M. Ley hath observed in the tenth Section of his last Book against you J. S. page 7. To the thirteenth My interposing being no delay to the government as you say why then do you call my Booke a Remora and say my Quere was to retard the government I pray you now be friends with your self c. L. M. No doubt he is so and so was when he wrote those words for you might intend your Book and Querie for a Remora and yet it might and I hope it will prove otherwise Intentions and events are many times very contrarie as Joseph sayd to his Brethren You thought evil against me but God meant it unto good to bring to passe as at this day to save much people alive Gen. 50.20 J. S. page 7. 8. To the fourteenth That he may be better imployed then in writing they are your friends indeed that wish so you cannot be worse imployed then in speaking evil of your Brethren in advanceing your selves Lording it over the heritage c. L. M. As you have often set upon the Presbyterians with such slanders so you have beene e See light for smoke Sect. 6. pag. 13. c Sect. 18. pag. 51. 52. and Sect 19 pag 54. c. often answered both directly and by way of just recrimination which may be a supersedeas for my further Reply in this place J. S. pag. 8. For others undertaking me as many as please for I feare not an host nor a multitude of penmen L. M. You are so bold all men may see some unmannerly fellow haply would say so impudent that you dare contend with many together who taken single were able to crush you in any encounter that is to be managed with learning and integritie and after the rate you write you need not care how many you undertake nor they neither who are undertaken by you since you doe but with an impotent malignity nibble at the heele when you give them faire opportunity to break your head unlesse they choose rather to kicke you off with scorne then to make a serious and setled busines of combating with you J. S. pag. 8. and 9. The summe of M. Leys treatise and Answer to it L. M. You have an excellent faculty first in contracting then in contradicting and confuting your adversarie for you have reduced the summe of M. Leys Booke of seventeene sheets to lesse then a single page and confuted them all as you pretend in lesse then a leaf would it not bee fit such an able and nimble champion as you are should be set upon those great Antichristian Goliahs Baronius Bellarm. Suarez Vasques how would you enervate and shrinke up their many vast and corpulent volumes into a poor dry
this paragraph marked with the number six he will casily perceive how feeble and frivolous a Reply this is to that which M. Ley hath written And the like conviction he may meet withall if he take into comparative consideration M. S. his next paragraph of gospell-governments pag. 10. and M. Leyes 21 Section from pag. 60 to pag. 63. Thus far for your Answer to M. Leyes which is such a one so short so slight so false and yet to a silly and partiall reader so Fallacious that he that reads both will finde cause to marvel that a pretender to wit should deale so weakly and to grace so wickedly in a cause of this kinde That which next followeth in M. S. his pamphlet is the Testimony of Salmasius which being heterogeneal from all the rest I will assigne to the last place as he did in his former answere where that cometh in as a Postscript and concludeth the Booke M. S. his causelesse and unchristian reproach of M. Ley taken without occasion given out of C. D. his Defence of M. L. printed with his Book of Light for Smoke brought in in this manner J. S. pag. 10. C. D. his Treatise printed with M. Leys Book in M. Leys commendation whether made by himself or some other he best knowes L. M. VVHether it were made by himselfe or some other it was not made against you but against a scurrilous Newsmonger as the Title sheweth and therefore herein you meddle where you should not and deserve to suffer as a busibody in other mens matters 1 Pet. 4.15 And you make it your busines to reproach M. Ley as if he were vainglorious in five particulars 1. In affecttaion of Titles 2. In mentioning of his Books printed and to be printed 3. In printing an honourable Anagram made upon his Name 4. In giving the signification of his Name in Hebrew and Spanish 5. In publishing some letters written in his commendation Whereto I shall returne you Answer 1. In generall and then 2. In particular In generall I say you have dealt very foully and unfaithfully herein in that you have concealed from your Reader the occasion and scope for which those particulars selected by you out of the Treatise were brought in which was not so much for commendation of M. Ley as for necessary vindication of him from notorious contempt put upon him in the Newsbook of that contumelious Scribler who beginneth thus with him There came out this day a Book of 106 pages written by John Ley so is the Title whether it was of the Lees French or Spanish J Leave it to others to enquire Upon these words So is the Title C. D. tells him that in the Title page of M. Ley his Book he might have knowne him as one of the Assembly of Divines and if he had enquired as the Assembly of what account he was with his Reverend Brethren he might have knowne that he was by them chosen c. And because he made a disgracefull descant on M. Leys name the greek Epigram made on it and him when he was President of Syon Colledge about an yeare and halfe before was in part repeated This might be warrant enough for him to have righted himselfe from such reproach by reporting any truth that might releive his reputation in that behalfe which though with such as knew him might be needlesse yet to most who knew him not it might be necessary and as lawfull as necessary for Though it be good advice which Solomon giveth Let another man praise theo and not thine owne mouth a stranger and not thine own lips Pro. 27.2 and the counsell holds as well in praise of the pen as of the mouth yet when a man is injuriously vilified especially a Minister of note and publique employment he may doe such an act of justice and charity to his owne good Name as well as to another mans St. Paul was as wise as modest as humble a Christian as could be and yet when his adversaries put him to it he made his owne Apology with comparative praise of himselfe with others and prelation above others 2 Cor. 11.16.22.23 and those not only the false Apostles who were emulous of his glory and envious at it but he compares himselfe with the cheif Apostles saying In nothing am I behinds the cheif Apostles 2 Cor. 12.11 and tells the Cariuthiaus to whom he wrot that he ought to have been commended by them in the same place If then M. Ley had written that of himselfe which you mention as an immodest vindication it being true and uttered it upon just occasion and had owned it in his owne name he had not for that deserved either reproach or reproofe from you or any one else and if he did it with concealment of his name he had the warrant of the same Apostle for that concealment who when he spake of his rapture into the third heaven and his hearing words unspeakable which was a matter of glory brought it in as in a third person 2 Cor. 12. v. 4.5.6 2 Whereas you say a Pag. 4. that he who speaks so much in M. Ley his praise stands a little too neere him I must tell you you are a man of small reading if you have not met with some scores of Authors of good account who have printed with their owne Books elogia or laudatory Prefaces or poems of other men not as C. D. came in on the back side of M. Ley his book when all was done but in or very neer the frontispice that they might come first in view and be most like to be read what ever was not And though your example be of little worth and weight for Answere to another mans objection yet against your selfe as * Opinor tuum testimoniü quod in alienâre leve esset id in tua quum contra te est gravissimum debet esse Cicer. Orat. 1. pro P. Quintio pag. 13. Cicero sayd of Nevius an unworthy and wicked fellow it is sufficient conviction and your selfe have published a Book of verses with as high scrued commendation both upon your selfe and them in the next leafe before your Book begun and next after your Epistle Dedicatory as could be set before the Poem of Homer in Greek or Virgil in Latine Bartas in French Quarles or Sandis in English Your prological Encomiastes cals your book * Est pius est doctus quod voco plura tuus In tâ—to minimum non cerno corpore naevum Ni naevus naevum non habuisse fiet Pag. 13. 14. pious and learned and makes as if it were the compendium of all prayse to call it yours and yet afterwards adds that in the whole body of it he sees not the least mole or freckle or blemish unlesse it be a blemish to want a blemish And yet by his leave your Poeticall Meditation on The Song of Songs deserves to be chastised in the judgement of pious and judicious Criticks for some want on expressions of
AN AFTER-RECKONING WITH Mr SALTMARSH OR An appeal to the impartiall and consciencious Reader and Lover of Truth and Sincerity AGAINST His last paper called An end of one controversy or an Answer or Letter to M. Leys large last Book Written by L. M. a Student in Divinity Prov. 11.19 The lip of truth shall be established for ever but a lying tongue is but for a moment Eccles 12.11 The words of the wise are as goaâ—s and as nails fastened by the masters of Assemblies Act 9.30 It shall be determined in a lawfull Assembly Hieron Apolog. advers Iovin Tom. 2 p. 109. Sciolitantum ad detraâ—endum qui in cose doctos ostentâ—re velint si omnium dicta lacerent LONDON Printed for Christopher Meredith at the Signe of the Crane in Pauls Church-yard 1646. To the indifferent Reader REader this After-reckoning with M. Saltm was prepared for the presse the next week after he had sent forth his paper called The end of one Controversy which was time enough for answer to such a small trifle as that was begun and ended within the compasse of a sheet and an half but the Authour not importuning for the expedition used in M. Saltm his cause for which two presses have sometimes been employed to give hasty dispatch to a little pamphlet but leaving them to their own pace and pawses who sometimes make a broad blank margin of intermission as well as a leaf of laborious impression it hath been lingring in the presse untill this present Yet that delay will be recompensed in part by an additionall of satisfaction in a point of controversy of some moment more then the just proportion of a Reply to such a writer and such matter did necessarily require Whereby that thou mayest receive direction without errour be pleased to take notice of these misprisions and corrections of the Printer Errata sic corrigenda PAge 1. l. 23. for wherein read In the Answer p. 3. l. 5. for prevaricate r prevaricating p. 5. l. 3 after Mordecai r. alone and l. 4. after destrâ—y r. all p. 19. adde to M. Saltm his Text cited out of the 7. page of his paper this Are we to be ever consulting with flesh and blood did the Disciples and brethren when they spake the Word of God tugge first among so many Schoolmen So many Fathers So many moderne Divines So many Commentators So many old Poets as you doe p. 33. l. 29 dele and who p. 46 l. 11. for Thirdly r. Secondly p. 40. l. 25. for own r. one p. 51. l. 11. make a parenthesis of 3. lines and a peece from the word which to the word authors inclusively for both ends of it p. 53. l. 5. before the end blot out the figure 1 p. 54. l. 15. for imployed r. implyed p. 55. marg lit K. for quia r quin. p. 56. l. ult for swarivng r. swarving In M. L. his Light for smoke p. 16. l. 5. for Presbyteriall r. Prelaticall The Contents of this After-reckoning First BY little and cheap pamphlets the people deluded and better books if bigger and deaerer unjustly prejudiced p. 1. 2. M. Saltm makes his return with lesse conscience then the unjust steward Luk. 16.6 p. 2. and muchwhat like a bankrupt p. 7. 3. A ministry received from the hands of Protestant Bishops neither Antichristian nor to be renounced p. 3. 4. M. Saltm his scoffing misapplication of Scripture in the title page of his Paper answered and censured p. 4. 5. Vnworthy persons cryed up in a time of schisme who in times of peace were of no good note nor of good accompt p. 5. 6. It is no disparagement to truth to be frequently defended nor any point of popery to write volumes and Tomes as M. S. pretendeth p. 5 6. 7. His objection of reference to others answered p. 7 8 9 and p. 21. 8. His vain conceipt that an advice for his better employment was out of fear of the potency of his pen discovered and confuted p. 10 11. see the like p. 13 14. 9. M. Saltm his absurd comparison of prelacy and presbytery in point of tyranny p. 11. 10. Of a twosold restitution in fact or in affection p. 12. 11. Of formes of art and Logick the school of Christ and of Tyrannus and of discoveries of Christ by reason p. 14 15 16 And of humane learning p. 19 22. 12. M. Salm. not slandered by M. L. with any erroneous opinion p. 16 17 18. 13. His poor shift to excuse his unfaithfull dealing with M. Sam. Bolton p. 17 18. 14. Excesse in dispatch and deliberation compared and misapplyed by M. S. p. 19. 15. M. Saltm his self-confidence and rare dexterity in contracting and contradicting p. 21. 16. Of Tithes and their Tenure p. 23. 17. M. S. his frivolous exceptions and answers p. 24 25. A clear vindication of M. L. from vain ostentation suggested by M. S. out of C. D. his defence of M. Ley. a p. 16. ad 33. 18. M. Saltm in his collections and concealments very unsincere and unfaithfull p. 33 34. 19. M. Saltm his vain pretence of discovery of errours mistaken for truths by M L. p. 35 36. 20. His Conclusion compounded of calumny arrogancie and hypocrisie a p. 36. ad p. 40. 21. A Review of the repetition of Salmasius his Testimony 1. Touching Baptisme p. 41. 22. M. S. his immodest insisting in the saying of Salmasius after a full answer unto it 23. Of the form of Baptisme preparative and executive first of the preparative p. 42 43. 24. Five Queries of the form of Baptisme 1. Whether there be any form of words for the administration of Baptisme at all whether John used any form p. 45. 2. Whether we finde one certain and constant form of Baptisme either prescribed or observed in Scripture and what difference of forms may be collected out of it p. 45 46 47 48. 25. The third Querie Of the severall forms of Baptisme which is the chief p. 49. 26. The chief is that which is grounded on Mat. 28.19 viz. baptizing In the name of the Father Sonne and holy Ghost p. 49. For it 1. Scripture p. 49 50. 2. Reason p. 50. 3. Practicall example p. 50. 4. The testimony of ancient Fathers p. 51. 5. The testimony of Schoolmen p. 51. 6. The testimony of the reformed Churches p. 52. 27. Of baptizing by trine immersion or thrice dipping as a practicall profession of Baptisme In the name of the Father Sonne and holy Ghost p. 52 53. 28. The fourth Querie Whether any form of Baptisme be so necessary that it is not lawfull to vary from it p. 53. 29. The Apostles thought to baptize sometimes In the Name of the Trinity p. 54. 30. Of baptizing in termes equivalent to In the Name of the Father Sonne and holy Ghost p. 54. 31. Not lawfull now to alter the form of Baptisme In the Name of the Father Sonne and holy Ghost p. 55. 32. The fifth Querie If there be any variation from the form in Mat. 28.19
heathen Poetry upon that sacred Sonnet And whereas M. Ley desires no more of the Licensers hand then a bare Imprimatur in the written Copy for his Book you bring your Licenser in print with some solemne attestation either of praise or of Apology on your behalfe witnesse Jo. Bachilers approbation of your Smoke in the Temple as more then ordinarily usefull in those times and his aprobation of your last Pamphlet or Letter to M. Ley as agreeable to the laws of nature and of grace wherein they who impartially peruse what is written on both sides will in the finall account resolve that he hath not so much honoured you as shamed him self Thus much for Answer to the imputation in Generall now for the particulars 1 For the Titles you mention there was just cause and occasion of their repetition because the malevolent New monger brought in M. Ley as some obscure and unworthy Levite who was not knowne by any other Title then that which belonged to him from his baptisme whereas he might have seene in the Title page of his first book against you that he was a member of the Assembly of Divines and that being remembred the other particular Titles being all of them of use for repulse of his contempt occasionally drew in one another and to a fellow of his condition the Answere was very sutable because he was most capable of such a conviction But for M. Ley himself he is so farre from a vain affectation of Titles of prelation that when many years ago he was importuned by many great friends in the Vniversity and out of it to take the degree of Doctour in Divinity he refused upon this reason as many worthy witnesses well remember because he was then in contestation with a Gentleman of his parish with whom he desired to be at peace and he would not take such a title and degree upon him as might perhaps provoke him to anger or envy though he were so Religious that being dead he hopes he is in Heaven by reason of the nominall preeminence and personall precedence which whether by right or long-received custom or both I cannot tell is assigned to Theologicall graduates of that denomination And for your scoffing close or conclusion of that titular objection pag. 11. I remember not any of the Apostles in such Offices and Titles It is a very poor and empty jeer For 1. Many things have been which you never read nor heard of 2. You remembred not that any one of them were stiled Academicall graduates as either Batchelers or Masters of Art Batchelers or Doctours in Divinity Professours of Divinity Provosts Prefects of Colledges Vice-chancellours which titles you give to Henry Smith to whom you dedicate your book and yet you will not say they are either to be denyed or derided 3. Nor do you remember I am sure that any one of them played the Poets nor took upon them the Title of Mercurius Britannicus and under that title minted and vented news for popular Information as if good Intelligencers be not mistaken you have sometimes done 4. Your exception herein is but a negative testimoniall argument in a matter of no necessity either of existence or cognizance 5. There are many particulars wherein the Apostolicall times and after ages do not agree and yet the dissent is no fault on either side of this you may read an Epistle of * Doctour Hall 5. Decad. of Epist Ep. 2. pag. 164. Doctour Hall before he was Bishop I say before he was Bishop that you may not startle at the testimony as if it were Antichristian wherein he sheweth by many instances the difference of the present Church from the Apostolicall and needlesnes of out conformity thereto in all things to which observations of his it is easy to adde much more then he hath said to the same purpose The second particular is the mention of his books printed and to be printed which served to the same end viz. further to confute the conceit of the scurtillous Novellist concerning M. Ley whom he so named as to make his Reader believe he was a man unknown untill he appeared against his misinforming passages wherein it is observable that C. D. left out some books of M. L. partly printed and partly licensed for the Presse and you out of what motive you best know leave out some which he hath mentioned But to the approbation given of them you say give them leave to speak themselves in this point pag. 11. If you mean this of the books as you use that phrase after wards they have spoken as much as others say of them if of the Readers they will speak or write their judgement of them as some have done allready whereof sufficient proof may be produced when just occasion requireth The third Exception you take is at the Anagram and Epigram on M. Ley his name made when he was President of Syon Colledge about a year and an half age which was in part Printed in Greek as it was penned by one learned man and rendred in English by another both Masters of Art and Divines of many years standing because it very well served to oppose the reproach of the Pamphleters Etymology or rather pseudology of his Name from the Lets of wine French or Spanish but it was so contracted and turned by M. Leys direction as might well have prevented M. S. his imputation For First The epigram consisted of twelve Greek verses and he would not suâ—â—er so much as two of them in the Translation to be printed Secondly He caused the second verse in English to be broken off before the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he would not have them translated as speaking more in his praise then his modesty would admit Thirdly In that second verse be put out the word rare and put in the word now in stead of it and so farre abated the honour of that Epithete as to make it no more thon such an addition as might be applyed to any person thing or action though as meane and contemptible as his adversary or his scandalous and scurrilous Queres put out against them Fourthly This modesty hath been imputed to him as a fault from the hand of a learned Friend who had a sight of the verses in a M S with a request that he would prefixe them entirely before the next Booke of his that commeth forth and there is one ready for the Presse of his transcribing that words are part of a latine letter lately written to M. Ley which for the learned Readers satisfaction I have set in * Vtinam integrum epigramma subjectsset Novello mastix vir cruditus ingeniosus nec solum distichon lectori donam celasset Illas laudes quibus nemo te neseentium modò probus sit Graeculus non libentissimè subscripsisset etsi autem mutilumin praesentiâ Novello-mastix ediderit quod tuo nimto modestiae tribuendum est sore tamea non despero ut persectum aliquando
prodeat Teque oratum habeo ut libro tuo quicunque fit quem proxime in lucem emittis praefigere ne graveris Dated April 23. 1646. the margine The fourth particular cavill is made at the signification of M. Leys name in Hebrew the grace of God and in Spanish law which was so pertinently brought in to confute that fond Etymologist that being true it could not with discretion have been omitted The fifth note of vain boasting implicitely imputed by you to M. L. is the recitall of some letters of commendation pag. 19 20 c. where still you conceal the occasion with an unsincere subtlety not becoming a Christian much lesse a Minister of the Gospel least of all one of so refined a Reformation as you pretend unto The occasion you know was this The scurrilous novellist had suggested M. Leys book stuck upon M. Meredith the Stationers hand to his losse and that therefore he was to make him a recompence and this with a sensles absurdity too he wrote for news of the same day when M. Leys book came out which being made known to M. Meredith he wrote a letter of confutation of that folly and falshood and in that said the book sold very well and that he had severall Letters from such as were able to judge in approbation of it as worthy both to be bought and read and he presently sent him that which came next to hand the writer whereof a godly and learned Divine saith thus I pray you present my respects to Reverend M. Ley I blesse Gad for him and for his learned and faithfull labours especially his last in Answer to Saltmarsh his Query and in vindication of the Cities and Ministers Petition And this is all Sir you were pleased to remember of C. D. his Treatise whereas there are many things in it of more weight of which you seem to take no notice Doubtlesse your intent was to cast a dead fly of vain ostentation into the ointment of his good name that a little folly might cause a stinking savour on him who is in reputation for wisdom and honour Eccles 10.1 and your motive to this as it is to be feared was envy at his approbation and praise which made you rather point at the letters then report their contents or the occasion of their writing and Printing J. S. pag. 11. Thus I have gathered up all in your book that concerns you materially and your friend printed on the back side of yours L. M. Thus I have gathered Even so Sir as you gather Churches with so little sincerity that all may gather by your dealing that you make no conscience of scandalous suggestions or of fraudulent reservations But if you dare be so bold with sinne me thinks you should not be so blinde in judgement as to think such grosse miscarriage in the cause in difference can be secured with all the subtilty you have from shamefull infamy And I wish you did but hear what judicious and wise men both Divines and others have said of you since they have read the reciprocall writings betwixt M. Ley and you Truly Sir whatever you think of your self they take you for such gatherings and severings as you make of clear and plain words to be little better then salt that hath lost its savour good for nothing but to be troden under feet Matth. 5.13 and some of them who are men of note for piety and prudence and who are so farre from conceiving you come off with credit in the cause that they think you should not go away without punishment at least that you cannot escape shame for your wilfull falsehood and abuse of your Reader J. S. pag. 11. And for other particulars more substantiall your Bookes and mine are both abread let them speake for themselves L. M. And why may they not speake for themselves in matters of lesse moment as well as more substantiall but whether for either or both M. Ley desires nothing more then that all who read the one would read the other But you cannot without hypocrisy pretend so much syncerity when you doe all you can to delude your Reader by subtile concealments and mis-intimations and make it a fault in M. Ley In the first page of your letter to M. Ley. fairly and freely to informe the Reader of such alternate passages betwixt him you as make for the clearing of the difference betwixt you J. S. pag. 11. The Readers must now judge in the spirit what we both have written in the Letter L. M. What you meane by the spirit I know not I doubt you meane some new giddy wavering fancy such as sets you on scribling you care not what But if they will as they ought judge righteous judgement Iohn 7.24 neither M. Ley nor C. D. will have any cause to be afraid of their definitive sentence in the triall before them J. S. pag. 11. I intend not to puzzle the world with any more of this controversy L. M. This is one of the wisest and honestest passages in your Answere if you be true to what you tell your Reader for it implieth a confession of that which you injuriously object to M. Ley in the beginning of your Letter of puzling the world your Readers your simple Readers you should say for neither the world nor the wise in it will be puzled with such poore trifles as you present and send abroad and a promise that you will offend in that kinde no more wise and good men will be glad to take you at your word but I doubt you will not be so good a man as to make them believe you will take up a controversie unlesse you may have the last word J. S. pag. 11. Some truth may be seene and what is more is but you and I. L. M. More truth might have beene seene if you had used such plaine dealing as your duty required What you meane by What is more is but you and I I doe not clearly understand whether what is more then truth or then that truth which is already seene is but you and I that is our adverse assertions yet there is a truth in them on one side or other but for this Si non vis intelligi debes negligi J. S. pag. 11. Sr I was unwilling to set your failings before you and the world L. M. It seemes so in fact because you have set none but your owne faylings of truth and honesty before the world but sure your affection was to make others believe you have made such discoveries of him as might disgrace him But are you so blinded with selfe-love as to believe that any wise Reader of M. Leys writings and yours will thinke you meant to have any mercy on his reputation if he had justly incurred the reproach of your penne J. S. pag. 11. But since you printed them once over in mistake I thought I might print them over in a clearer letter L. M. Not so cleare Sr but that
by setting your profession and practice in a posture fit for a mutuall and reciprocall aspect from the one to the other J. S. pag. 12. For I am learning to blesse those that curse me to pray for those that despightfully use me L. M. You are learning with such profciency in charity as the silly women made in knowledge of whom Paul said that they were ever learning and never came to the knowledge of the truth 2 Tim. 3.7 J. S. Learning to blesse To blesse in that sense wherein Jobs wife spake to her husband Iob. 2.9 Blesse God and die for so the word Barech in the primary signification of the originall must be rendred though sometimes by a figure called Euphemia it be put for cursing as in that place J. S. pag. 12. And to pray for them that despightfully use me L. M. Charity is the chief of evangelicall graces 1 Cor. 13.1 and you pretend to the highest degree of it the returning of blessing for cursing prayers for reproaches and despightfull usages to be a friend to your enemies when you play the enemy with your friend Such an one you had just cause to accompt M. Ley who first appeared in profession and performance of respect unto you before you shewed your self any way well affected to him and excepting his engagement to the truth which did as much oblige him to be an adversary as Christianity did to be no enemy he was willing to continue an ingenuous correspondence with you even to the last and therefore in a friendly manner he sent you his last book as well as his first that he wrote against you But you for all your fair shews of Evangelicall lenity and love have been very bitter and splenative towards him endeavouring to render him to the Reader an indiscreet and vain boaster a shifting tergiversator a slanderer a rayler a reviler and persecutour and many times you have with an Ishmaelitish jeer like a venemous pill wrapt up in leaf-gold endeavoured to taint and poyson his reputation so farre as your credit would reach to the ruine of it It is true and obvious to the observation of any intelligent man that marks the temper and complection of your Genius that you affect such expressions of your rancor and reproach as the Psalmist noteth of an hypocriticall malignant The words of his mouth are smoother then butter but war was is his heart his words were softer then oyl yet were they drawen swords Psal 55.21 and like a dog * Purch Pilgr of Relig. of Congo to bite though you bark not J. S. pag. 12. And truly this advantage I shall make of your taxing me for faults which I have not to tax my self for many other faults which I have indeed which you and the world sees not L. M. You have not nor can you truly object any charge untruly imposed upon you by Master Ley. And for taxing your self for faults which Master L. and the world see not you will see ere long perhaps that M. Ley hath been chary of your credit when you shall read in black and white from another hand that which may make you pale with guilt or red with shame whereof there may be pregnant proof though neither he nor the world were eye witnesses of your faults and which he was not willing to upbraid you with though he were confidently informed of it and seriously sollicited to make it a part of his recrimination against you A Review of the Testimony of Salmasius cited by Mr Saltm the second time with much ignorance or little conscience touching the form of Baptisme and the Right of Presbytery J. S. FOR Salmasius his Testimony with the Baptisme in the Name of the Lord Jesus Christ and his testimony that the Presbytery is but of humane and positive right not of divine He is mine and not yours and all your pains and quarelling and after-quotations cannot make him more yours or lesse mine and it is no little disadvantage to you that one so great a Scholar at your whole Assembly affords my hath thus witnessed with the truth which so many Scholars oppose L. M. It was too much unfaithfulnes especially in such a spirituall penman as you would be reputed that you did once endeavour to delude your Reader with a misallegation of the Learned Salmasius but now again after you have been detected in your ill dealing and there are as many witnesses of your falsehood therein as there have been indifferent Readers of the writings betwixt M. L. and you to resume the same Testimony and not only to misapply it to the patronage of your erroneous opinions but to call an ingenuous and clear confutation of you quarrelling and to glory that Salmasius is so much yours that it is no little disadvantage to our side that one so great a Scholar as the Assembly affords any hath so witnessed with the truth in your sence and this upon your bare affirmation without so much as a pretence of proof as if your word were an oracle in your own cause all these ill qualified ingredients made up into an entire Dos amount to such an excesse of immodesty as without an overcourteous charlentismus cannot properly be called by any term or title on this side impudence Howsoever your evil dealing by an overruling providence which produceth good out of evil may bring forth this good effect viz. That the truth may be further cleared and you more abundantly convinced and consequently the more ashamed of your confident boasting of your partly forged and partly feigned attestation of Salmasius for your Tenets in point of Baptisme and Independencie 1. Of Baptisme Whereof you mention two particulars the one of the matter of it the other of the forme For the matter of it as you bring it to it is river water and of that for matter of fact there is no doubt but that the first Baptisme in the New Testament was in river water and at the river Jordan Matth. 3.6 afterwards some were Baptized in * Hieron de locis Hebr. fountains as the Eunuch Act. 8.38 Some in rivers as Lydia Act. 16.15 Some in particular houses as the Gaiter in the prison ver 33. of the same chapter And for matter of right no orthodox Divine hath held any of them unlawfull But for the form of Baptisme there is much question about that which if M. Saltmarsh had said nothing at all may deserve a diligent discussion But I shall do somewhat the more in it for the discovery of his either ignorance or inconsideration in the cause For the clearing whereof we are to observe that the Sacrament of Baptisme hath been diversly administred by acts 1. Preparative and 2. Executive First For preparation such as were new converts to true Religion and were competently endowed with qualifications intellectuall and morall prepared themselves by a Ingressures Baptismum oretronibus crebris jejunijs geniculationibus porvigilsij orare portet cum confessione omnium retrò
good reason at least to doubt of it yet is it very ancient and that in the judgement both of * Ibid. Protestant and Popish Authours r Origen in Rom 6. anno 226. Origen Å¿ Greg. Nazianz Orat. 40. in Sanct. Bapt. an 370. Greg. Nazianzen t Epiphan haeres 62. Sabell an 370. Epiphanius u Ambros Mediolanens de spir Sanct. l. 1. c. 4. an 374. Ambros Mediolanensis w Gaudent Brixiens Tract seu serm 14. an 390. Gaudentius Brixiensis x August l. 13. contra Maxim c. 13. an 420. Augustine y Cyril Alexand. lib de recta fide ad Theodos Imperat. c. 32. an 430. Cyrillus Alexandrinus z Gennad Massil lib. de Eccles Degmat c. 52 an 490. Gennadius Massiliensis a Fulgent lib contra objectiones Arianorum in epileg object 10. lib de Trinit ad felicene Notar c. 2. an 500. Fulgentius b Priâ—sius in cap. 22. Apocalyps an 545. Primasius All these were in the first five hundred years after Christ In the sixth Century was Gregory sirnamed the Great of whom the saying is he was the last of the good Bishops of Rome the first of the bad and from him such as were held most Orthodox in all age both taught and administred Baptisme only In the name of the Father Son and Holy Ghost After the Fathers rose up a race of Divines called Schoolmen of whom the first and as it were the Father of the rest was c Petr. Lombard l. 4. sent dist â— p. 701. an 1145. Peter Lombard called the Master of the Sentences because he collected the sentences of the Divines of former ages and drew them into questions under severall titles in four books whereof the first is of the Unity of God-head and Trinity of persons And in the fourth book where be treats of the Sacraments he affirmeth that the Apostles Baptized both before and after the passion of our Saviour In the name of the Father Son and Holy ghost and according to him in this particular have the schoolmen that came after him resolved for the constant us of Baptisme in that form whereof to give in a Catalogue with their testimonies in a Chronologicall order for the times wherein they wrote would be a long labour and of little use since though universall consent of all sort of Authors make much for the honour and estimation of any truth yet in this case it is needles because there is no learned Reader will doubt of it and the ignorant will receive little satisfaction by a list of their names and Testimonies who are altogether unknowne unto them If we draw neerer home for time and place and conformity in religion we shall find the Doctrine and practise of the Reformed Churches concurring in this forme of Baptizing In the Name of the Father Son and Holy ghost which is a thing so well known by the Harmony and Syntagma of Confessions and by the observation of such as have lived among them that it were a superfluous paynes to produce the proofe of them in particular Unto plain and expresse Testimonies by words we may adde a reall testimony by action for baptizing In the name of the Trinity which is the practice of Baptizing by trine-immersion or thrice dinning and washing d Petr. Lomb. l. 4. Sent. Dist 3. p. 70â— ex Greg. Ep. 41. Leandro Episc whereof two reasons are rendred by Gregory the one with significant relation to the Trinity of persons in the Unity of the Godhead the other to the sepulture of our Saviour for three dayes space but the principall is the former And this manner of Baptizing is very ancient for we find it the practice of the Church in e Dehinc termergitamur Tertul. de Corona milit c. 5. Ter ad singula nomina in personu singulu mergimur Idem advers Praxeam c. 26. Tortullians time so ancient that divers of the f Ambros l. 2. de Sacram c. 7. Hieron advers Luciscrum August Serm. 29. 201. de Tempore Fathers take it for an Apostolicall tradition and some have put it into an Apostolicall Canon to be observed upon a penalty in these words g Si quis episcopus aut Presbyter non trinam immersionem unius mysterij celebret sed semel mergat in baptismate quod dari videtur in Domini morte deponatur c. Can. Apost 50. If any Bishop or Prosbyter do not celebrate the mystery of Trine immersion or thrice dipping but dippe but once in baptisme which seemes to be given in the death of the Lord let him be deposed for the Lord said not Baptize ye in my death but going teach all nation baptizing them In the Name of the Father Son and holy ghost But these Canons are not Canonicall Orthodox Divines reject them as a parcell of Apocrypha and the e Vid Petr. Sete Praesat in Caranz Sum. Concil Papists themselves admit of them but in part and though if any should baptize but once out of an hereticall misapprehension of the blessed Trinity such a single immersion f Theodoret. l. 4. de haereticor fab might be condemned as it was in the Eunomians who in opposition to the Doctrine of the Trinity dipped but once yet there is no doubt but such as baptize in a sound sence and judgement of the unity of the Godhead and Trinity of persons though they do it but once doe not amisse g Petr. Lomb. l. 4. sent dist 3. p. 702. for both are lawfull and as the Schoolmen determine either of them may be used according to the various custome of orthodox Churches and for this the fourth Councell of Toledo h Concil Toletan 4. in some Edit Can. 5. Tom. 4. Concil p. 583. col 1. Edit Bin. 1636. made an expresse Canon decreeing for a single or simple dipping against another sort of hereticks who by a trine immersion professed more then a personal distinction of the Father Sonne and holy ghost as if they were of three distinct natures not three distinct persons onely and by this decree they endeavoured to take away a scandalous difference of Baptisme in Spain while some baptized with a single and some with a three fold immersion or dipping and by once dipping and thrice nameing of God by the Trinity of persons there was an Antidote provided against both sorts of heresies i Bonavent in 4. Seat dist 3. part 2. art 2. q. 1. and the manner was this At the first dipping the Father was named at the second the Sonne at the third the holy ghost The fourth Querie Whether any forme of baptisme be so necessary that it is not lawfull to vary from it The resolution of this Querie is very various For 1 Besides that we have observed before out of Bellarmine concerning Johns baptisme without any forme of words we are to observe 1 That some hold there is no set forme of Baptismeset downe in scripture which is necessary
carryed on not so much for confutation of M. Saltmarsh who hath said nothing that might deserve such a scrious disquisition and determination but that there might be something presented with an Answer to him that might be worthy of the view of an Intelligent Reader who will hereby understand that though M. Saltmarsh set forth such trifling fancies and worthles shreads and snips as are good for nothing his Antagonist will not deal with him in trading with such petty parcels but will rather endeavour by proposing that to the judicious Reader that may some way improve his knowledge to make some amends for his extemporary emptynes And hereby notwithstanding 1 is that novell posision of his fully confuted and his rashnes and presumption checked who having so little learning or reading in the state and story of the Churches dispensations through severall ages of the world in these dayes wherein all manner of knowledge doth so abound though many of his new lights be but the flashes of an ignis fatuus durst averte and publish in Print e Smoke in the Temple first Numb and second Edit p. 13. that Mat. 28.18 rather 19. Mark 16. c. are rather and farr more probably to be expounded of the Spiries baptisme or of the baptisme of the Holy ghost And that the forme by which they baptize viz. I baptize thee in the name of the Father Sonne and Holy ghost is a forme of mans devising a tradition of man a meer consequence drawn from supposition and probability and not a forme left by Christ to say over them in the water If Christ had sayd When you baptize them say this over them I baptize thee In the Name of the Father Sonne and Holy ghost and unlesse lesus Christ had left this forme thus made up to their hands they practise a thing made up by themselves and drawn or forced out of Iesus Christs words in Mat. 28.19 And if that forme were not made up by Christ how will he prove that the forme of Baptisme In the Name of the Lord Iesus was made up by him if not why should that be made an exception against baptizing In the Name of the Father Son and holy Ghost and not against baptizing In the Name of Christ 2. His missallegation of the saying of the learned Salmasius is further convinced who because he reporteth f Baptisma in aquis perenne bus Apostolici inftituti moris sed non invocatio Trinitatis saper baptizatum cum Apostoliin solo nomine tesu Baptiza runt Salmas in Apparatu ad lib. de primatu papae fol. 193. a matter of Apostolicall practice will inferre that Salmasius is a Dogmaticall opposite to baptisme In the Name of the Father Son and boly Ghost If that be his meaning to have Salmasius supposed to hold with him in his opposition against Baptizing In the Name of the Father Sonne and holy Ghost he meaneth doubtles to put an absurd paradox upon him which he would seriously disavow if he knew it if that be not his meaning he citeth him to no purpose and though there be some other learned men of Salmasius his minde in that point whose names he citeth not because he brought in that manner of baptisme not ex instituto but obiter not of purpose but occasionally yet there are who with much confidence affirm that the Apostles did baptize In the name of the Father Son and holy Ghost and not In the Name of Jesus onely as hath been before declared and the reason is because though there be â—o clear proof of their practise of either in the Scripture yet the words of our Saviour Matth. 28.19 are more expresse and plain for baptizing In the Name of the Father Sonne and holy Ghost then any text is for a rule of any other forme For his testimony produced and pretended to be in favour of Independency of Churches I will desire to trouble the Reader no further but to review what M. L. hath g In his book of Light for smoke a p. 53. â—ad 97. written in answer to it already and oy that he will see that M. Saltm in this controversy is destitute both of a good cause and of a good conscience of a good cause for his eppealing to Salmasius as to a patrone of Independency is at least a belying of him and of a good cousciouce because that being discovered he still opposeth and outfaceth it as much as he can against an evident conviction A brief Animadversion upon the mad Pamphleter composer of the Persume c. who out of two letters C. D. by a rare spel of Daemonology hath raysed Cerberus Diabolus yet withall to give the devil his due A word of Apology for him against the posted reproach put upon him by Iohn Saltmarsh and Giles Calvert THe unsavoury Pamphlet called a Persume came out with such a stinck that those that had not lost their sence of smelling cryed Fye upon is stopped their noses at it and if it had been written against me I would have thought it worthy of none other Answer then such as I finde in Elian which the Ephori of Lacedaemon made to the Clazomenians when with soot they had soyled their seats of Iudgment which was that they caused to be proclaimed throughout the City that h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—elian var. hist l. 2. c. 15 p. 5â— it should be lawfull for the Clazomenians to doe undecent things Yet though neither I non C. D. who hath so foundly scourged him that it could not be but he must snarle and howle like a dog under the whippe meddle with him any more he cannot passe without a last from the hand of a Moderate adversary the Moderate Intelligencer who though they be both of one trade viz. Newsmongers is in his weekly Intelligence as farr above this Perfumer the scribler of miscalled Perfect Passages and Perfect Occurrences as the most artificiall tayler is above the most bungling botchet in the City And he hath shaped him a Censure in these termes i Moderat Intell Numb 59. p. 405. A pamphlet came out on Monday last called A perfume against the sulpherous c. sayd in the title to be written by Iohn Saltmarsh is put out wrongfully in his name and is none of his Shall we never be ridd of these Mountebanks and Imposters who when they have not braynes to publish any thing of worth feign frothy titles when no such thing is in the Book but to put the name aforesayd to so ridiculous a peice as this argues the Author to have needed long since to be cut of the simples For feare lest this k Brevibus Gy aris carcere dignus worthy writer M. Iohn Saltmarsh should receive reproach by such a senselesse pamphlet or Giles Calvert his Stationer sustain losse by disreputation of his papers in time to come this Antidote was posted up in severall places for publike view A pamphlet came out on Monday April 19. 1646. called A persume against the sulpherous c. sayd in the title to be written by Iohn Saltmarsh is put out wrongfully in his name and is none of his Giles Calvert Which is enough for a supersedeas to any ingenuous man for any further Reply unto it for such a one may very wel disdain to answer that which such an Author disdaynes to own Yet to say the truth both M. Saltmarsh and M. Calvert did the fellow wrong and because I see he is so silly that he cannot tell how to make his own defence himself I will helpe him out He sayth for himself that M. Saltmarsh can blears him shat he writ his name and Title and with that it was licensed and that the Printer acknowledged his fault The more unwise man he and no wiser are they M. Saltmarsh and M. Calvert not excepted who so grossely mistook the title page of the Pamphlet which makes not M. Saltmarsh the Author of the Perfume for his name is not brought in till the letter end of the page presently upon the Smoke in the Temp. which was written and Printed with the name of John Saltmarsh and is acknowledged both by himself and his Stationer to be his So you see here is need of more Light to dispâ—ll the darknes of this Perfume now as well as of his Spoke before FINIS