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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	write_v	year_n	young_a	88	3	5.8594	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96113	A scribe, pharisee, hypocrite; and his letters answered, separates churched, dippers sprinkled: or, A vindication of the church and universities of England, in many orthodox tenets & righteous practices. Whereunto is added a narration of a publick dipping, June 26. 1656. In a pond of much Leighes parish in Essex, with a censure thereupon. By Jeffry Watts B.D. and Rectour of Much-Leighes.	Watts, Geoffrey, d. 1663.	1657 (1657)	Wing W1154; Thomason E921_1; Thomason E921_2; ESTC R207543	280,939	342

found even of all which are done throughout the whole life Ambrose the Bishop of Millain by whom Augustine was Converted and Baptized in his Book of Abraham the Patriark lib. For the year 381. 2. Chap. 11. writing upon those words unless a man be born again of water and the Spirit See saith he Christ excepts none not the Infant not the prevented by some necessity c. Every age is obnoxious to sin therefore every age is fit for the Sacrament So also in his Epistle ad Demetriadem Virginem he mention eth the Baptism of Children Epist 84. lib. 10. speaking in that Epistle against Pride and Boasting of some especially Hearetiques and shewing the evill effects thereof to the defending false opinions extenuating of evil and sin and the evacuating of some good gives these two Instances amongst others Hence the sin of Adam is affirmed to hurt his Posterity by example not by passage or transition into them Hence is that Evacuation of the Baptism of little Children as if they should be said to have Adoption given there but not to be absolved from their guilt and again Though little ones not Baptized may or should be saved yet great is the negligence of those that hindeed their Baptizing In his Book de vocat lib. 2. cap. 8. he mentioneth Baptism of Children three or four times and once thus They speak very ill and unjurly of little Children who say Grace hath there what it may Adopt but the water hath not there what it may wash away speaking of such as deoyed sin in little Children Paulinus Bishop of Nola in Camqania For the year 379. a man famous for Poetry and Eloquence Piety and munificence a good acquaintance of Augustine and Hierom betwixt whom and Him there passed sundry Epistles a great favorite and familiar of Ambrose whose life he wrote as also of Sulpitius Severus to whom he wrote 14. Epistles As the Beginning of the twelfe Epistle to the same Sulpitius Severus hath these two verses whhich for your sake I must be fain to tranflate into English Thence from the Sacred Font the Priest did lead it The Infant white in body heart and habit Epiphanius For the year 376. In his first Book Haer. 8. The Figures were in the Law the Truth in the Gospel Circumcision which served for a time gave place to the Great Circumcision which is Baptism which Circumciseth us from sin and Sealeth us into the Name of God In His Book against the Cerinthians Circumcision had its time untill the Great Circumcision came that is the washing of the New-birth as is manifest to every one Surely he meant that which the Apostle calls so that is Baptism the washing or Laver of Regeneration and by calling Baptism the Great Circumcision he must intend Infant Baptism as Infant-Circumcision and speaks of them as of things manifest and wel-known the Carnal or fleshly Baptism as Circumcision In the end of his work calls Baptism and other mysteries observed in the Church which are brought out of the Gospel and setled by Apostolique Authority Traditions and then in his Time Baptism was ministred to Infants and observed Gregory Nazianzene For the year 375. In his 40. Oration of Holy Baptism largely speaketh of it the brief is in the Question and Answer What say ye of those who are of tender Age and perceive neither dammage or Grace shall we Baptize those Yes surely if any danger be it is better to be Sanctified without sense and feeling then to depart without the Seal and Initiation Circumcision bearing in a manner the figure of Baptism was offered to them who were void of Reason c. calleth also Baptism the Seal or Signet to such as enter into the Race of Life Basil the Great For the year 372. Bishop of Caesarea 1 Tom. Exhortation to Baptism wherein though the Baptism of Infants is not named yet I find these words There is a proper and peculiar time for this and that as for sleep for watching for warring the Time for Baptism is the whole life of man which he proves at large and again without Baptism there is no light to the Soul and then adds the Jew was compelled or forced to Circumcision because every soul which was not Circumcised the eighth day was to be cut off wilt thou defer the Circumcision not made with hands which is performed by Baptism in the putting of the flesh When wilt thou be a Christian Athanasius Q. 91. For the year 325. Of the Sayings and Interpretation of Scripture We dip or put the Infant thrice into the water and thrice bring it out insignification of the death and resurrection of Christ upon the third day I shall also here set down an answer of his Quest 2. to Antiochus because it confirmes what I have writ before of Infants having the Holy Spirit How shall we know that the Infant was truly Baptized and received the Holy Ghost in Holy Baptism when it was a Child but the answer is long and shall not need because I would be short The Question is enough to the purpose and sheweth both that Athanasius held both Infant-Baptism and therein affirmed them to receive the Holy Spirit the very question makes it unquestionable as to him Again in his Treatise of the Sabbath and Circumcision Hee calls Circumcision a type of Baptism Cyprian Bishop of Carthage and a Martyr For the year 247. The higher we go the cleerer the light shines for the Baptism of Infants for now here Cyprian with 66 Colleagues all Bishops do in a Councel at Carthage decree for it and so Certifieth his Friend Fidus in an Epistle to him third Book of Epistles Ep. 8. Yea that whole Epistle written by Cyprian and his 66 Colleagues sitting in Council with him The Title of it is of Infants to be Baptized and the subject of the whole Epistle is to justifie the Baptizing of them and answereth the objections of Fidus. As to the Cause the Baptism of Infants we all have judged that the mercy and Grace of God is not to be denyed to any Child born of man c. and that there is the same equallity of grace for the young Infant as the Elder God is no respecter of personages nor ages Yea he gives divers reasons why Infants and the rather and the sooner because Infants should be Baptized which for brevity sake I leave out here as who am onely upon the shewing having proved the Baptism of Infants before the Custom and Practice of Antiquity herein This Epistle also is owned and avouched both by Hierome Au-Augustine to be the true Epistle of Cyprian by Hierom as above is said and by Augustine Epistle 28. unto Hierome saying Cyprian did not here devise a New decree but kept and observed the true Faith or the faithful Practice and Custom of the Church Yea this Epistle of Cyprian was a very strong ground for them both to stand upon and they very much relyed

Scriptures for our imitation but for our learning Rom. 15.14 Yea we finde the custom of baptizing in Rivers and Springs used by John the Baptist and practised also by Philip to have bin altred and left by other the Disciples and Apostles Peter therefore baptized or if not Peter himself those that accompanied Peter thither or some Disciples he met there because it s said Peter commanded them of Cornelius house to be baptized and no man is said properly to command himself Baptized them within the doors and did not remove thence they and all the company to the next Rivers or Fountains Yea and Paul though he had but lately Acts 16.13 and 15. baptized Lydia and her household at a Rivers side a place where prayer was wont to be made as also preaching and whither women resorted and whither came Lydia with her houshold who the Lord opening her heart attending to what Paul said was converted and so being at this time by the Rivers side was baptized there occasionally in the same Chapter 33 34. Verses baptized the Jaylor and all his in the prison-house occasionally also because he was there and in that place converted to the faith the words themselves do evince the same The Jaylor took Paul and Silas the same hour it was midnight and washed their stripes and was baptized he and all his straightway and therefore the Disciplse lead them not out to the next Rivers Fountains it was no time season to do it at midnight and his being baptized straightway the same hour sheweth that there was no stay made until next morning to have it done in any such place and the like is to be thought of all those other persons and their housholds whom St. Paul is said to have baptized namely in their houses and not in Rivers and Fountains Likewise which I should have mentioned first Ananias baptized Saul in the house where he found him sitting in sorrow for his persecution and in amazement about his vision in the way though now blinde so the series of the Text sheweth it Ananias went his way entred into the house where Saul was put his hands upon him and immediately the scales fell from his eyes and he received his sight forthwith arose and was baptized namely in the place and house where he was Acts 9.19 Afterwards in process of time the Church of God left off going to Rivers as for baptism and ordained large vessels for the same purpose called Baptisteria with the Latines and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Greeks and with us as with them also Ambrose and others Fonts or Founts though at first these were placed without the Church or Temple but with a house also over the same and that for the honour of the Christian Religion and the more decent celebration of that mystery thereof so Cyril in his first Catech. and Paulinus in his 12 Epistle to Severas and Nazianzen in his 40. Oration And there was at first but one of these in a City placed nigh unto the Basilica or greatest Church wherein all rich and poor were baptized like as it is still observed and to be seen in Florence Parma Bononia and other Cities of Italy And one thing more of Antiquity I will acquaint you and some others with that both Constantine the Great Emperour and Professor too in the year 300 after Christ or thereabouts made one himself a costly Font for baptizing and willed others to do the like whose outside was of Marble or Porphyry and the inside of pure silver which I repeat to tax the niggardise or prophanenesses of these latter ages wherein men who yet are great professors put off the same Sacrament of baptism with an earthen Bason or a pewter one atthe best in most places And so a little after for good causes they remmoved their Fonts or Baptisteries into the very Churches and placed them as they were with us next the porch or entrance of the same as Gregor Turonensis witnesseth lib. 2. hist cap. 21. so called because he was Bishop of Turon in France in the year 573. who testifieth this amongst the Histories of France which he wrote and so also doth the Decretal distinct 4. cap. 106. For good causes saith Turonensis best known to themselves which because he could not or would not relate being in a history and that removal of the Fonts was of mystery this may be one that the word and the first seal of entrance which is baptism as well as the second seal of continuance and perseverance which is the Euchar●st might be both administred within the Church for more order decency and conveniency sake Now all this I have added to shew how your Pond-baptism is a new business not onely as to Apostolique customes but to the Primitive fashions and all successive practises yea as to your own original Authors and Scismarchs of whom I told you before who ran not to Ponds but to Rivers to be dipped Not that I make any difference of waters as to the material of baptism or the effectual therof whether it be Pond-water or Rivere-water or Well-water as who hold with Tert. in his book of Baptism ca. 1.12 Nulla est distinctio mari quis aut stagno flumine aut fonte lacu aut alueo diluatur I give you this reason because in the water of all those places there is and rests the Analogy which each of them being true natural and elementary water hath with the blood and Spirit of Christ purging and cleansing from sin And because Christ by his Example as Chrysostom homil 25. in John by his Mandate Word and Authority hath sanctified all water as well as Jordan But it is that which I have said of your Pond-dipping onely to these purposes First to convince you of a new business who talk so much of your good old way of which that is none but the River-dipping and other was that Secondly to take you tardy in following Scripture and primitive Examples which you pretend so much to as who do forsake the River-dipping and go to the Pond Thirdly to tell you that as there is no discrimination in waters to choose of for baptismal-uses and benefits so there was heark you Sir in your ear little or no discretion in you and yours to make choise of a commond Pond or Weyr to dip your two new converted holy Sisters in wherein Horses Cowes Swine Geese Ducks do daily duck and pick themselves wallow and drench themselves and do somewhat elss besides Though they as you thought it seems and shewed indeed deserved no better a pond of water to be dipped in wherein you were like to those in James who had their fai●h in respect of persons who sa●d but to the poor in vile rayment stand thou there or sit here under my foot-stool dip thou here in my horse-pond yet you being about a work of the Lords appointing as you pretended namely a dipping naming it baptism this indeed is the

ipse procedit and a little after Albicabat tota civitas de Grege candido I add also the testimony of our Countryman Rabanus Maurus one of Beda his Scholars who Lib. 1. de Instit cler Cap. 29. P●st Baptismum traditur Christiano vestis Candida designans innocentiam puritatem Christianam quam p●st ablutas veteres maculas studio sanctae conversationis immaculatam servare debet ad presentandum ante Tribunal Christi I think I may as well heap to my self Testimonies and have herein an itching hand writing for the good of others you being indocible herein as there be some that heap to themselves Teachers having itching ears hearing too little good of themselves Lactantius de Resur Dominicae die speaking to Christ Rex sacer ecce tui radiat pars magna Trophaei Cum puras Animas Sacra lavachra beant Candidus egreditur nitidis exercitus undis Atque vetus vitium purgat in amne novo 1. This testimony I the rather add because of its antiquity for Lactantius lived in the 310 year from the Nativity of Christ and speaketh of the clear and white waters of the Rivers used in Baptism to confirm what I said before hereof like as another doth of Fountain or Fonts Paulinus by name Inde parens sacro ducit de Fonte sacerdos Infantes niveos corpore corde habitu So Paulus Diaconus who wrote in the year 790. Lib. 6. Hist Longobard Cap. 15. maketh mention for which cause I also make mention of him and his testimony of one Codratus King of the Anglosaxons who was baptized at Rome of Sergius the first Pope there in the year 690. and by him named Peter and that he died being in his white Garments and that was within the seven days or weeks after he was baptized For of old they were baptized at Easter a solemn time appointed for the Catechumens to be baptized in after their instructions and preparations certain dayes before and so arrayed in the same white garments for seven or eight dayes they appeared all upon the Sunday following Easter-day which thereupon was called with them Dominica in Albis as both Rabanus in his 2 Lib. de Instit Cle● Cap. 30. and Augustine in Serm. ad competentes a very white Sunday though in our English called Low-Sunday It might be a second Palm-Sunday being both Ensigns as of Innocency so victory The which Feast of Easter lasted with them until Pentecost therefore called with us Whit-sunday or White-Sunday also because they then also appeared together in their white cloaths after which namely the Lords day after their white garments were taken off for which purpose it was called Pascha clausum or the Feast of Easter finished or shut up as Alcuinus in Epistolaad Carolum Magnum in Hebdomada Pentecostes In imitation of this the Papists do even yet continue to put a white handkerchief or other white linen vestment upon or about the head of the baptized and anointed Infant by which they signifie both the glory of the Resurrection as also the splendour and whiteness or brightness of the soul the black and foul spots of sins being washed off and lastly that the baptized must so long as he liveth keep and preserve its purity and innocency and so in a manner and upon the matter I have given you in English the substance of all the Latine before lest thou should traduce me also for a Papist for writing thus to you in an unknown tongue But I leave now this digression occasioned from the third signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is as I have said to Dye even to dye white as wool and snow the crimson and scarlet sins of such as being born therein come to be baptized And so I conclude my first answer to your or rather others objection the which answer is briefly this That your dipping or immerging cannot be the true and onely baptism because as they say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to dip or immerge for that I say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth also to Wash and also to Dye and where there are three significations as three branches of a Primogenial or Radical word it followeth not but is a great non-sequitur or inconsequence that the word derived as Baptism here should be confined to and concluded in the one namely dipping when as it may be and must be enlarged and extended to the other also washing and dying Secondly in words when from them arguments are drawn you must consider to what use and purpose the words are brought and not so much or onely from what root and original they are fetcht for howsoever most an end I acknowledge the Primitive and Radical word is of a greater latitude and larger extent then that which is branched and derived from it yet it is often otherwise or sometimes at least as in some trees whose branches do exceed the root in extension and as in man who is Arbor inversa whose arms and legs do spread wider and farther then the head and hair Our Divines do instance in two Derivative words Catechising and Prophecying whereof the first namely Catechizing according to the use of the Scripture spreads now as far as to the teaching of men of riper years by any way of writing or preaching or conference as is to be seen Luk. 1.4 Acts 18.25 Acts 21.24 1 Cor. 14.19 yet is derived from a word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sound or such a sound as an Eccho yeildeth and properly and originally is but such an instruction as is of children or Novices in the Elements and Rudiments of Religion by a lively voice of Question and Answer sounding and resounding like the Eccho So the second namely Prophecying according to the use of the Scriptures spreadeth now farther then the root or word whence it is derived for whereas this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth properly and radically but to foretell things to come and reveal matters to be hereafter fulfilled that now is extended to the declaring of things also past done and already fulfilled as in those well known places of Saint Paul 1 Cor. 11.4 and 1 Cor. 14.13 31. So thirdly to come to our business in hand Baptizing though it may be and is derived from the radicall word before mentioned which signifieth dipping and immerging into and under water yet it is of a larger signification then so and is extended in general to many kinds of washings and laverings rinsings and cleansings even where there is no dipping or immerging at all and this also according to the use and language of the Scriptures I shall give you some particular instances and inductions as I have in part already and so shall a little exercise your patience and mine own too according to the rule given me being apt to teach you patient in meekness instructing you if peradventure God will

small step farther by my upholding or rather by Gods enlightening of it and Gods upholding of it For not I 1 Cor. 15.10 but the grace of God it is by which I am what I am and have done what I have doen to the God of which Grace I do here give up the Glory in the words of that heavenly Host praising God and saying Glory be to God in the highest and on earth peace good will towards men Luke 2.14 And now return unto thy rest O my soul for the Lord hath dealt bountifully with thee c. Psal 116.17 But I must not thus make an end you Sir will not let me return to my rest or give me a Writ of ease until I have considered some certain Texts of Scriptures which you have written out to the full of the words and left with me for the conclufion of your Letter There is not reason the Reader should be deprived of them they are so excellent for the purpose and so pertinent to the cause they come like after-drops when a storm of rain is over The first is Job 6.24 25. Teach me and I will hold my tongue cause me to understand wherein I have erred how orceable forcible are right words but what doth your arguinges arguing or Arguments reprove do ye imagie imagine to reprove words Why do you leave out that which followeth with your leave I will add it as belonging to the former and the speeches of one that is desperate which are as winde This is kindly spoken of you to me as of Job to Eliphaz his friend if as truly meant and I think I may say in justification of the truth more than my self for wisdom is justified of her children that the thing is really done you are taught the truth here and caused to understand wherein you have erred and may hold if willing to learn therefore hold your peace as a friend answered and therein satisfied without reply as another friend only questioned and thereby convinced was speechless without answer Luke 22.12 But I suspect you have not told me all your heart and do but mock as Delilah told Sampson I fear I shall never teach you who have learned as much as you desire to know I may perhaps cause some other an indifferent Reader or so to understand wherein you have erred but your self the principal party I shall not I foresee according to that Text Prov. 27.22 the words whereof for want of time I have not written out Nor will you hold your peace for all your saying so you must or may as to any material or substantial replication you can make against the truth herein asserted and proved but you neither will nor can hold your peace as to frivilous multiplication of words impertinent citations and misinterpretations and mis-applications of Texts slanderous calumniations of Ministers and the Answerer especially no more than the dog in the dark night can or will leave barking and bawling at the bright Moon But how feeble and impotent are crooked and impertinent words appears by Job saying How forcible are right words the other words What doth your arguings or arguments reprove as unfitting and unseasonable for you to use unto me before you had heard or read any word or syllable of any arguing or argument from me You might rather have left them out for me to have said them to you as now I shall after that I have read over and heard your arguings and arguments or rather Quaeres Gonsiderations Interpretations without any arguings or arguments in them What do they reprove Indeed they reprove something every thing those things that deserve no reproof but they prove nothing no not those things that most needed proof and which you undertook to prove which indeed moved and occasioned me to be thus large in setting down the things in controversie betwixt us by proving and disproving and reproving sometimes lest all the time should be as lost and mis-spent betwixt us and no body nor our selves the better by this discourse The last words are right words for us both and very forcible to inform me and reform my imagination which hath been to reprove words and speeches of one that is desperate you were very loth to write out these words and good cause why which are as wind so are both the words and speeches of one that is desperate and so are the reprooss of such words and speeches of one that is desperate you out of hope of learning I out of hope of teaching according to that Text Jer. 17.9 Jerem. 13.23 The words whereof I have not written out for want of time The other Texts that you have heaped up together and at large transcribed are nothing but very Quakerisms in the end of your Letter to which Anabaptisms will come in the end you have here begun though you are not the first For as it is the fashion of Quakers to get up into their memories and mouths all the Texts of old and new Testament where any false and vicious Prophets are spoken of and against or any covetous and superstitious Pharisee is taxed and reproved and to flap them in the face of every Minister they meet withall though never so impertinently and inconsiderately insomuch that one of them very lately being at Church after the Minister had ended his Sermon as who preacheth constantly every Sunday twice Yea said he this is just as the Prophet saith Isa 56.10 They are all dumb dogs that cannot bark sleeping lying down c. And just even so do you Sir first you tell me of Jerem. 5.4 and have now time enough to write out the words at length and not in figures Surely these are poor they are foolish for they know not the way of the Lord nor the judgement of there their God The which is spoken of the ignorant and perverse people amongst the Jews the Prophet complains of like as we Ministers may of many such amongst us your self not excepted and I commend you for your fit and pertinent and even Quaker-like application of it to us the Ministers of England whom you know to know the way of the Lord c. and therefore apply it against your own science and conscience to Ministers which is spoken onely to the People by the Prophet The next is Micah 3.5 11 12. Neither here is there to you any want of time to write out all the words Thus saith the Lord concerning the prophets that make my people to erre that byte bite with their teeth and cry Peace and he that putteth not into there their mouth they even prepare war against them The Heads thereof judge for reward and the Priest thereof teach for byre hire and the Prophets thereof devine divine for money yet will they lean upon the Lord and say Is not the Lord amongst us none evil can come unto us Therefore shall Zyon Zion for your sakes be plowed as a field c. What if there were in the State

them and seriously to weigh them excusing the matter that for want of time you had not written out all the words of all the Scriptures you might have added scarce of any at all when in the end and last clauses your Letter when time must needs therefore be more wanting to you by reason your Letter comming was noised abroad and long expected to take so much time as to stand and stay the writing out all the words to the full a thing different from your fashion when you had more time of six or seven Texts without the least intimation of want of time let the next honest Clerk or Scribe judge whether there were not some Legerdemain and Handicrast if not heart deceipt in such hand-writing and a piece of hypocritical Scribism as also Anabaptism or of scribbling and Anabaptizing hypocrisie in it And there was another piece of the same stuff in it besides for the former part of your Letter being of matters and points of Divinity in Question betwixt us it was your policy and hypocrisie to set down to your Tene's and Assertions Texts of Scripture named and figured by Chapter and Verse so to put a fair gloss and Iustre of Truth for the amusing of the vulgar people and deluding them with such shews and paints of proof you knowing they neither have skill nor will nor leasure nor pleasure to turn to the words themselves and weigh them of which you might have saved them the labour and me also but that you meant not but rather to put me to the pains wherein you lost your labour and purposes for that it is a pleasure to me to search the Scriptures if you had written out the words into your sheets and folded up them with your Arguments or Expositions together into the same But then there was another fear or Quakery in it for Hypocrites are ever a fraid of discovery and Quake for fear of it as the Devils believe but tremble for the same fear of being discovered in their false faith For you feared and might well enough that if you had written out the words of your Texts and set them down together or by your Opinions and Expositions people must needs see and reade both together and so comparing the one with the other the words of the Texts cited with the words of your Tenees asserted they might espy and discern as an ordinary understanding may do the impertinency of the one to the other yea the contrariety of the matters in them And truly this was and it a notable piece of Popery and Jesuitism to keep the people as much as may be from the words of the Scripture for the words of the Scripture are pure enlightning the eyes but peoples darkness best for their devotion they know and say Therefore indeed was I the willinger to look into every Text cited by you that so I might present unto the Reader whomsoever the Texts of Scriptures in words at length and not in figures as I said before if I remember well and so giving him a plain outsight of the words He may come to a clearer infight of the sense and better discern what it proveth or proveth not A good way to disfigure an onely Text scribe and to reverse and decapitate a verse and Chapter Hypocrite But there is more of the same cloath your Linsie Woolsie hypocrisie here at the end of your Letter for usually he that plaies the Hypocrite in the beginning works the Hypocrite in the end and turns to be of a merry a very one when you were engaged to prove and fortifie your Tenets as hitherto you onely set down Chapter and verse but not the words why so you could not stand about writing them down for want of time no no that was not the cause for being but newly begun it was free to you to have taken as much time as you would was it not rather for want of truch and out of abundance of subtlety and policy lest the Reader finding Gods words and your words in the same place together might the easier at one view see the distance and diffonancy of the one from the other and so perceive the weakness of proof in your allegation But now that you are resolved in the end for a friendly farewel to reprove yea to revile and reproach the true Church of England and the true Ministers thereof and now in the foot of your Letter without any foot or ground unless the foot of Pride like as you did the same in the front of your Letter without any front or brow but that of Brasse to trample under your unclean and stinking feet the sweet and precious Sons of Sion like as you dossed them before with your brasen and impudent forehead it seems now at the latter end of your Letter you can finde time enough though it be high time you should have done two hours and two sheets ago to write out fully the words of six or seven Texts spoken of some false and erroneous Prophets yea and of some corrupt Judges and Magistrates yea and some ignorant and sottish people some thousands of years fithence and to apply them to the learned pious and laborious Ministers of England very foolishly impertinently inconfiderately yea very wickedly maliciously devillishly Oh here you are very exact and diligent to write out all and the very words that your proselites reading here may learn the Scripture phrases and words and get them by heart and have them ready in their mouths as Shimei had the stones in his hand to cast them at David a man after Gods own heart and to asperse slander and bequaker the Ministers of God who are such according to Gods will as they passe by them or meet with them Remember Lord the reproach of thy servants how we do bear in our besoms the reproaches of the mighty people Wherewith thine enemies have reproached O Lord wherewith they have reproached the footsteps of thine Anointed Psal 89.56 Why did you not write out a thousand Texts more word for word even all in the Bible that mention any sin or vice of any Nation any erroneous or prophane person of any place there recorded and make application of them all to the Church of England and the Ministers there of This would have made the heap of your stones the bigger and so would have heaped up more wrath for you against the day of wrath for your speaking evil of Dignities and reviling Orders and especially for your teaching vulgar people errors confusions as to renounce their first Baptism and reproach their Preaching and Baptizing Ministers and that in Scripture Language and Phrases which they learn of you and such as you who writ out the Texts and the words too when you wrest Scripture to the vilifying of Ministers and you want no time nor malice for the doing of it to put such words into your peoples eyes and ears and mouth but when you are to wrest Scriptures for the justifying of