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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A80511	The Anabaptist washt and washt, and shrunk in the washing: or, A scholasticall discussion of the much-agitated controversie concerning infant-baptism; occasiond by a publike disputation, before a great assembly of ministers, and other persons of worth, in the Church of Newport-Pagnall, betwixt Mr Gibs minister there, and the author, Rich. Carpenter, Independent. Wherin also, the author occasionally, declares his judgement concerning the Papists; and afterwards, concerning Episcopacy.	Carpenter, Richard, d. 1670?	1653 (1653)	Wing C618; Thomason E1484_1; ESTC R208758	176,188	502

Jesus After these Exorcisms they were brought unto the Baptistery and there they put on the Name of Competentes because they did there competition for Baptism And there were they put into the hands and tuition of the Catechists And now while they were taught and catechized they were named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These did frequently fast watch pray and hear Sermons being separated from others in the Church by a proper place called Catechumenium They departed from Vide Hospinianum in Tract de Templis the Church ante majorem Canonem before the Priest entred upon the greater Canon and Celebration of the Mysteries Yea they were not present in the Baptizing of others After their Baptism their Name was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being a Twin-word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a new plant But except necessity pressed by occasion of sicknesse or other like evill inducing the Danger of Death they were Baptized only at the two great Feasts in the which S. H●eron in vita Paul● primi E●●mitae Anthony wore the Palm-Habit of Paul the first Hermite that is at the solemn Feasts of Easter and Pentecost Tertul. l. de Baptismo ad Ca'ccm Leo Magnus ep 4. quae ●si ad Episcopos Sicihae according to Tertullian and Leo the first And again before they were admitted into the number of Beleevers by Baptism let the Reader patiently if not reverently hear the repetition of some speciall Ceremonies of the Church raised from the reverend Monuments of pious Antiquity in the seattering of which I am only the Interpreter to the Fathers first they turned their faces toward the West and renounced the Devill and his works and the works of all them from whom the Sun of Righteousnesse was departed in the Apostolicall form as Dionysius Areopagita S. Dionys Arcop de Eccl. Hier. cap. de Baptisme recounts Secondly they tacked about and faced the East in which position of Body they professed the Christian Faith and their Defence thereof using the words of the Apostolicall Creed agreeably to the same Dionysius Idem ibid. and afterwards of the Nicen Symboll Thirdly the same writer attesteth Idem ibid. I can witnesse nothing in it but him to be a witnesse of it that the Signe of the Crosse was made on their Foreheads and on their Breasts by the which they were signed for God and for Christ crucified the ignominious and inglorious Passion of whom should be their Triumph and Glory as it was St Pauls Gal 6. 14. And yet againe After their admittance by Baptism first they were kissed osculo Pacis with a kisse of Peace by the Christians who were present in token that as Baptized Persons they were now their Bretheren this is enrolled by St Cyprian S. Cypr. l. 3. cp 8. ad Fidum Secondly a burning Taper was given into the hands of the Baptized Persons in signe of the Faith and Grace received and to signifie that now they were translated from the Power of Darkenesse to the admirable Light and lot of the Sa●nts this S. Greg. Naz. orat in sanctum Lava●rum Lactant. in Carmine Paschali is Chronicled by St Gregory Nazianzen Thirdly they were invested in a White Dresse as Lactantius hath left dressed in metricall black and white which they wore from the Sabbath or Saturday being the Eave of Easter and called Sabbathum Sanctum the Holy Sabbath to the Sunday after easter-Easter-Day which was therefore named Dominica in Albis The Lord's Day wherein the Baptized appeared all in their White Garments of this Dionysius is the Recorder S. Dionys ubi supra alii ex eo Aud then at their putting off these white Garments Divine Sermons were preached to them in the which they were exhorted to retain inward whitenesse and purity of which the outward purity and whitenesse was but a white Marke Hence we have most Heavenly Sermons In Bibliotheca Patrum amongst the Primitive Records entit'led De retinenda Puritate Of retaining Purity Fourthly Milk and Honey was given into their Mouths to be Tertul. l. 1. contra Marcionem cap. 14. S. Hieron in D●alogo contra Luciferianos vide eundem Comment in Is 55. 1. ubi vini Lactis mention●m facit tasted by them of which Tertulliaen and afterwards St Hierom who interprets it to have been done in sign of our new Infancy in Christ Wherefore on the Dominica in Albis in the Roman Church with reference to the Neophyts part of the Epistle of St Peter is read which containeth Quasi modò geniti Infantes lac concupiscite c. As new-born Babes desire the sincere Milk of Missale R●manum Dominica in Albis in Epistola 1 Pet. 2. 2 3. Dr Taylor Sect. 18. the word that ye may grow thereby If so be ye have tasted that the Lord is gracious But I see not how Dr Tailor thumming this Baptismall Ceremony in his tailoring and cutting it out against the Baptism of Infants can hence peece it up that because Men who were Baptized were to be as Babes therefore Babes must not be Baptized untill they be Men. Yea rather Babes should be Baptized because their Innocency is the Scripture Measure and Rule by which Men are made Baptizable and to which they are now pleasantly and sweetly directed by the Ceremonious tasting of Milk and Hony This expression as new born Babes or as little Children hath an express Mat. 18. 3 Confirmation from Heaven in the Name Perfection and Adumbration of the Cherubims In their Name the Word Rub in the Hebrew Language as also Rabe in the Chaldee signifying a Child and Che signifying as In their Perfection their fullnesse of knowledge according to their other derivation being Character'd and compendiously delineated in the Faith of initiated and Baptized children because Faith here answereth to Vision or Face-Knowledge hereafter In their Adumbration the Cherubims having chiefly been effigiated as and in the shape of Children or Babes in respect of their Faces CHAP. LXXXXII THE fifth Result is The Senses of Scripture accepted by the Primitive Church and all venerable Antiquity being so violently and obstinately rejected in this our obstinate and violent Age we should give our Assent to the Senses of Scripture not rashly but secundùm Regulas Prudentiae according to the Rules of Prudence There is a Thing almost in every Text of Scripture beckening to Practise like that which the Painters call the Aire in every Face For if all the parts of the Face be taken in their proper feature and right Proportions and this Aire be not thus taken which Aire is a speciall kind of Center wherein all the consents of Similitude have a generall Meeting the want of this Aire is in the reason that the Judgements of Men give a different Air and sound and that while one strongly affirms the face to be like another denies it as strongly And if the words of any Text be taken or understood according to the partiall and

this Consequence which with the rest proceeds ex falso Supposito were true the Presbyterians or strict Calvinists would cristas attollere lift up their Crests and Combs and continue their unnaturall and exotick Interpretations upon the old Proverbiall Sentence The Prov. 16. 4. Lord hath made all things for himselfe yea even the Wicked for the Day of Evill Which the Hebrew Text. Hebr. hands forth Omnes operatus est Jehovah propter se improbum ad Diem mali Jehovah hath made all Persons for himselfe the wicked Man to the Day of Evill And which the English Presbyterians English God hath made all Things for himselfe yea the Wicked for the Day of Judgment and eternall Damnation pouring as it were by the carriage of an Indian upon God that he makes the much-greater and massier Part of Men Women and Children of purpose to Damn them Whenas this good Proverb speaks of the Evill Day of temporall Punishment which according to the Hebrew Dialect is called the Day of Evill or as the Septuagint Sept. oftentimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of affliction or afflictation Or If they will draw the Text to the punishments of Hell Then must they draw with it that God made indeed the Wicked for the Day or Time of Evill intentione secundariâ with a secundary intention and having fore-looked upon them in the Evils of their sins And thus the Ends here God and the Day of Evill as executing the good Justice of God are as we term it in Logick Fines subalterni And when God made the Wicked Man for the Day of Evill he made him for Himselfe Because when he punishes him with temporall or eternall punishments he glorifies himselfe in his executive justice And the wicked man falling by Death from under the Order of his Mercy fals under the Death-Order of his Justice Now God cannot absolutely Ordaine a Wicked Person for this good End the glorification of the divine Justice by his eternall punishment first Because this Ordination would Eclipse his Goodnesse and his very Nature And secondly Because he should then be contrary to his own Sanctity and absolutely Ordain the wickednesse of the Wicked Person as such the absolute Ordination of which would by a necessity derived from the Ordination bring it necessarily into Being And Non est faciendum malum vel minimum ut eveniat bonum vel maximum The least Evill S●● Rom. 3. 8. may not be done that the greatest good may come of it For Though in the Evils of Punishment we may lawfully chuse the lesser because the lesser Evill tnuc indueret rationem Boni would then put on the State or Nature of a Good as we may rather chuse the losse of our Goods than of our Lives yet Malum Culpae quatenus tale est nunquam potest habere rationem Boni The Evill of sin as such can never put on or have the Nature or state of a good Neither can a good End moralize or sanctifie an Evill Action CHAP. LXXII I Prove it lastly The naturall work of Baptism answerable to the Word the best and most primitive Words signifying the Natures of Things and to the Signe is to wash And Children greatly need Spirituall washing as being greatly defiled with the first sin of their first Parents Therefore Baptism which is a Sacramentall Washing and the first Sacrament greatly agrees with them as not being yet washed And is not in vain with respect to Children Frustrà est quod non potest habere suū usū that is in vain which cannot have its use As Aquinas expounds D Thom. comment in A●●stot l. 1. de Coelo Text. 12. upō Aristotle's Axiom Deus natura nihil frustrà faciunt God and Nature do nothing in vain Which Axiom thus expounded hath a farther aim yet clearly windes up and proves that even the actuall use of Baptism belongs to Infants And If the Thing which is ordained for all who are touchable by the Faith of the Church may not by reason of humane Restraint be communicated to the Little-ones which are many there follows upon wheels that the Restainers render it uselesse and vain with respect to the many Little-ones at the least and that although God will make nothing in vain yet men make vain the will of God Which likewise all unbeleeving Parents in respect of their Children and all Unbeleevers in regard of themselves doe Baptism being ordain'd for all that want it and all wanting Baptism that want Baptismall Grace and all wanting Baptismall Grace that want to be washed from Originall sin and all wanting to be washed from Originall sin who are desiled with it These Arguments are such as the Substration of the Matter will bear For we cannot in this place eventilate Reasons from the Definition or Nature of a Sacrament or from the Effects of Baptism in themselves and in the proper Houses and Places wherein as the Planets they have their plenary Power Because these things being Spirituall mysticall and Lidden our naturall Reason cannot give an exact estimat of them or bring them forth to the most perfect discernment avowance of the reasonable Man And as Revelation first supposes Reason so Reason afterwards in her Discourses of revealed Things supposes Revelation and sometimes walks only by the walls and Edges of it And for the same Reason we are unfurnished of Demonstrations both à Priori and à Posteriori that is Cause-Demonstrations and Demonstrations by the Effects Yet we have Reasons of the second Order and Metal of the Silver-kinde which are perfectly urging so say the Logicians where Demonstrations cannot be had CHAP. LXXIII LET my Standard be now set up at the Doctrine and Praxis of the Church in Primitive Ages Because there is no expresse Precept in Scripture saying Go and Baptize Infants no President in plaine Terms saying They Baptized Children no clear Promise promising clearly Many Benefits shall accrue to Baptized Children many to the Baptizers of them or the like the Church gave to the Baptizing of Infants the Name of an Apostolicall Tradition Which we therefore understand with respect to the expressenesse of Precept President Promise In a generall Sense and much used anciently the whole Body of the new Testament is an Apostolicall Tradition and in a speciall Sense some speciall Truths of it That in See 2. Thes 2. 15. our Sense is an Apostolicall Tradition which was deliver'd by the Apostles to the Church and is not found expressely in divine Scripture though it be expressely found and extant in the writings of Apostolicall Men in Apostolicall Times Or That is an Apostolicall Tradition which hath many faire and excellent Characters in divine Scripture but hath it's explicitnesse or expressenesse from Apostolicall Precepts Practises Promises warranted to the Apostles by Christ their Master which are Unscriptur'd The Baptizing of Infants being thus received by such Tradition the Disciples of the Apostles preached it in their Sermons it fell from their

lips in the first warmth of the Gospell like sweet Gumms from the Trees of Arabia heated by the Sun the Fathers of the Church published it in their writings the holy Councils Canonized it and it became a Starrified Truth or a Truth of the Firmament And as Vincentius Lyrinensis thunder-strikes the Hereticks of his Time Quid unquam aliud Conciliorum Decretis Vinc●nt Lyrinens contra Haeres cap. 32. enisa est scilicet Ecclesia nisi ut quod anteà simplicitèr credebatur hoc idem posteà dil●gentiùs crederetur What other Thing at any Time hath the Church endeavoured in the Decrees of the Councils than that the Things which were simply beleeved should afterwards be beleeved with more diligence And this Truth thus extracted being as such more than a humane Truth is no lesse than a divine Truth For As the Art or Invention which removes a Thing from Earth must needs exalt it neerer to Heaven and the farther from Earth still the neerer to Heaven So a Testimony comming from God to us through Sanctified Persons if it be more than humane must needs be in some sort divine and it comming through Persons divinely inspir'd and infallibly directed the higher it is raised from the consideration of being humane the more divine will it be And if such a Testimony were not Apostolicall but only Ecclesiasticall even such an Ecclesiasticall Testimony endowed with all it's Perfections and Formalities would be formally Divine CHAP. LXXIIII IN this purified Sense St Dionysius Areopagita who lived in the first Century and was the Disciple of St Paul as having been his Convert at Athens affirms to be delivered S. Dionys Arcop lib Eccl. Hier. cap. ult part ult Author Quaestionū ad Orthodox●s quaest 56. by the Apostles that Infants should be Baptized The same thing is Orthodoxly taught by the Author of the Questions ad Orthodoxos who also after some discussion and bandying of the Businesse concludes in the rebound that Baptized Infants are saved unbaptized Infants are not saved leaving us to save our selves as we can And though Justin Martyr be not the Author of this Booke it caling into the Court Irenaeus Origen the Manichees Yet the Author is confessed by all Authors to be very ancient and of great reputation And Justin Martyr himselfe being S Just M●rt in D●al●g cum T●yp●●●e Judaen p. 2. prop●s 3. a Noble Member of the second Century and contemporary with St John and therefore well familiariz'd with Apostolicall Practise declares himselfe like-minded in his Dialogue with Tryphon the Jew Irenaeus also an honourable Extract S. Lenaeus contra Haeret l. 2. c. 39 of the same Century honourably mentions the Baptizing of Infants In the third Century we have Origen who having alleadged the Words of the Prophet Psal 51. 5. Behold I was shapen in in quity and in sin did my Mother conceive me follows the motion of his matter thus Propter hoc Ecclesia ab Apostolis Orig. lib. 5. Homil in c. 6. ap Rom. Trad●tionem accepit etiam parvulis dare Baptismum For this reason namely because we are all conceived in sin the Church received a Tradition from the Apostles enjoyning us to Baptize Infants St Cyprian S. Cypr. Carthag l. 3. Epist 8. ad Fidum Episcopum was the Church-Pillar of Africa in this Century who together with a Councill of Carthage consisting and bound together of 66 Bishops as of so many strong Cartilages whom he venerably cals his Collegues determin'd not only that Children might and ought to be Baptized but also that they might even before the eighth day which was not app … ent and Crystal-clear to Bishop Fidus and his Church in respect of the neernesse and complyance betwixt Circumcision and Baptism and the Determination of the Councill having been occasioned thereby which Determination St Cyprian recounts to Fidus. CHAP. LXXV SAint Hierom witnesseth for us S. Hierom. l. 3. contra Pelagianos S. Aug. l. 10. de Genesi ad literam cap. 23. in the fourth Century And St Augustine who thus writeth Consuetudo Matris Ecclesiae in Baptizandis parvulis nequaquam spernenda est ncc ullo modo superflua deputanda nec omninò credenda nisi Apostolica esset Traditio The Custome of our Mother the Church in Baptizing Infants is not to be despised nor in any sort deemed superfluous neither at all to be beleeved except as an Apostolicall Tradition St Austin imbracing Apostolicall Tradition as the unwritten word of God and speaking here of beliefe built upon expresse Declaration of God's Word The same St Austin to prevent the Insurrections of objection devoteth a Rule to the perfect knowing of an Apostolicall Tradition and Reason in the Light of Nature beholds the evidence of it Quod universa Idem lib. 4. de Baptism● Parvulorum contra Donatistas cap. 23. tenet Ecclesia nec Conciliis institutum sed semper retentum est non nisi Authoritate Apostololicâ traditum rectissimè credimus That which the Universall Church holds and was not insti●n●ed by Councils but hath been alwaies retained we most rightly beleeve to have been deliver'd no otherwise than by Apostolicall Authority The same Father again treating of this Ecclesiastical custome of Baptizing Infants ascertains to us that it was Universall Hoc Ecclesia semper habuit sempèr tenuit hoc à Majorum Idem Serm. 10. de Ver●is Apost c. 2. fide percepit hoc usque in finem perseverantèr Custodit This the Church always hath had always hath held this she received from the Faith and credit of our Ancestors this she perseveringly keeps to the end Yea the three tutelar Angels of the Church in their Times St Hierom St Augustine and Prosper Aquitanicus alwaies pres●e on and put forward this Custome in their Victorious S. Hieron ubi Suprà S Aug. Serm. 14. de verbis Apost qui inscribitur De Baptismo Parv●l●rum contra Pelagianos Tom. 10. Item l. 1. de Peccator merit remiss c. 26. Prosper Aquitan l. 2. de Vocatione Gen. ium cap. 8. Concil Milevit Can. 2. S. Greg. Naz o● at in sanctum lavacrum S. Basil Oyat Exhortatoriâ ad Baptismu● S. Chrys●● Homil. 1. ad N●ophyto● Disputations against the Pelagian Heresy which denied Originall sin CHAP. LXXVI IN the Year foure hundred eighteen The Milevitan Councill being a Provinciall of Africa consecrated this Canon Placuit ut quicunque Parvulos recentes ab uteris Matrum Baptizandos negat Anat●enia sit It is the Pleasure of the Councill that is placuit spiritui sancto nobis It hath pleased the Holy Ghost and us that whosoever denies Baptism to Infants newly born be denounced an accursed Thing The intendment is whosoever denies Baptism to such at such a Time as a Thing then alienated from their condition Other Councils give the like Counsill afterwards I add St Gregory Nazianzen St Basill St Chrysostom And I could add very many others But these are sufficiently efficient And this

may be strong and lively both in their Souls and Senses CHAP. CIII BUT let us all be silent while Scripture speaks Ephraim also is Osee 7. 11. like a silly Dove without Heart The Vulgar Et factus est Ephraim Lectio vulg quasi Columba seducta non habens Cor And Ephraim is made as a seduced Dove not having a Heart that is not having Prudence or Understanding For silly and seduced the Hebrew Text alloweth Potha which Text. Hebr. is easie to be bent Seduced wryed turned any way The Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. unwise or as Isidor Pelusiot distils it mad Aquila and Symmachus decepta Isid Pelus Aq Sym. Editio Tigurina deceived Leo Hebraeus or the tigurin Bibles stolida foolish because the Dove foolishly suffers her selfe to be deceived and her young to be taken The Syriack Interpreter Syrus Interp Factus est Ephraim quasi Columba Puella as a Girl Dove The Arabick Arab. Alex. of Alexandria Factus est Ephraim ut Aves insipientes non est illi Intelligētia Ephraim is become as the ūwise Birds and there is no Understanding in Ephraim The Arabick of Antioch Arab. Antioch Factus est Ephraim sicut Columbae non habens intellectum neque Cor Ephraim is made as the Doves not having understanding nor Heart Now the Heart and Understanding of the Matter lies in the Reason why Ephraim was like a silly Dove a seduced Dove a Dove easily bent any way a● unwise Dove a mad Dove a deceived Dove a foolish Dove a girl Dove like the unwise Birds and like the Doves insomuch that if any Dove or Bird be more Unwise then the other Birds or Doves Ephraim is like it This Reason is The Ephramites did offer their Children to Moloch and though they saw them destroyed yet because they were diverted by Musick from hearing their outcries in their Consumption by fire still they came with their laughing Children to Moloch And the silly tame Dove fill'd with a prolificall Virtue laies her Eggs and brings up her young in a known place and though she finds them taken away and finds that they cannot be found yet still she laies her other Eggs and hatches her other Young in the same place And the Parents of Children amongst the Anabaptists hear from the Pulpit-Raven a noise of words devoutly champed and themselves whiningly produced before God and called poor Cre-a-tures with which they are so minstrel-fooll'd and Taber-Catch't by the Ears that they neglect their miserable Children though they see them dy every day without Baptism which Christ so vehemently commends and laies home to us and though they see their Babell-Towred Arguments demolished Let not our Presbyterian mint it in his Thoughts that he is the only Tongue-Man the only Singing-Master of the Pulpet The Anabaptist can tone it exactly and utter his Impurities to a Tune as pure and heavenly as the most tinkling-ton'd Presbyters It is not exempted frō sacred Mystery that these are set sorted together as unclean Creatures or Cre-a-tures The little Owl and the Cormorant Lev. 11. 17. and the great Owl The little Owl resembles the Unbaptized Child the great Owl is the Anabaptist-Parent And Corvus Marinus the Cormorant betwixt them is the wide-throated Preacher that hath divided the Child from the Parent dives into them and swallows their Souls You question it What shall become of Children dying without Baptism I answer I cannot either damn them or save them and therefore I referr them to the Divine Providence and to the necessary Consequences of Scripture-Sentences But it will not be refractory to the Matter here if I relate the Opinions of Catharinus and Salmeron 2 Pet. 3. 13. Catharinus Salmeron in hunc Petri locum These Authors in their Comments upon the Text We according to his promise looke for new Heavens and a new Earth wherein dwelleth Righteousnesse give their Cogitations blended into one after this manner That after the Judgement-Day these Children shall inhabit this new Earth refined and flourishing as the old terrestriall Paradise and there have the fullest and most vivid naturall Use of humane Reason and of their Senses with all Perfections inward and outward agreeable to the Nature of Man in a r●fined Condition and be perfected in the Knowledge of naturall Things and enjoy the Visitations and Revelations of Angels and love God above all Things as found by naturall indagation in his Creatures and admire and praise him and that the losse of the Beatificall Vision shall not afflict or molest them because they did not lose it by their own fault and offence of God Thus these and more tolerably then the Chiliasts CHAP. CIIII. IN God's Name O ye Anabaptist-Parents presume not upon the new direction of your private Illuminations in the publike Matters of Faith but be better taught The English Bible exalteth for I Psal 71. v. 15 16. know not the numbers thereof thereof if we look into the Originall is not thereof I will go in the strength of the Lord God The Vulgar Edit vulg Quoniam non cognovi literaturam Sept. the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 introibo in potentias Domini Because I have not known literature letters or learning I will enter into the strengths of God This Text if there were not an Originall Text above and beyond it would frustrate or impare Learning and all ordinary Meanes and Helps and urge an extraordinary Suppliance of them in ordinary and quotidian Vocations and Matters from the Strength of God The Hebrew Word from which the Seventy Interpreters and the Author of the Vulgar Edition have extracted Learning or Literature is Text. Hebr. siphrot that is numbers or Ciphers which being added to numbers in Arithmetick make them grow as the Rabbins and Symmachus unbind Rabbini Symmach S. Aug. S Chrysost Arnob. in in Psalmos Psalteriu● Romanum and open the word St Austin St Chrysostom and Arnobius reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 negotiationem this Word is retained in the Roman Psalter negotiation which requires numbers and ciphers to the casting of Accounts And such Literature or Learning as involving the continuall imployment and businesse of the World is a grand impediment to the manuduction and carrying on of our Soule in the Strength of God or in our Spirituall Commerce and traffick with God wherein his Strength is most excellently manifested to us Circumcise therefore the foreskin Deut. ●● 16. Sept. of your Heart and be no more stiff-necked The Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hardnesse of your Heart these aime at the Circumcision of the obdurate will The Chaldee Paraphrast Chaldaeus Paraphrastes insipientiam Cordis vestri the foolishnesse of your Heart he wisely directs his arrow towards the Circumcision of the imperfect Understanding Perfection imperfection wisdome and Folly as Contraries attending upon the same Power And if O Parent thou dost acknowledge thy weaknesse and