because his opinion cannot look them in the face without blushing there being no sign of Death Buriall or Resurrection or any such like thing in sprinkling Oh that Mr. Baxster would lay to heart this one consideration and consider once again the high and holy design of Christ in Baptisme which considered evinceth against all contradiction that the form can be no other but by dipping or burying the body in water his design what is it but to make the Gospel word and the Gospel figure to answer one another as face answereth face in the water and to be brother Preachers of the same doctrine 1 Cor. 15 3 Rom. 4.25 Compared with Rom. 6.2 3 4. Col. 2.12 Col. 3.1 namely the death of Christ for sinners and the sinners duly to die to sin and to suffer for and with Christ Christs resurrection for the sinners justification the sinners duly to rise to Christs life here because of the blessed assurance of a glorious resuâ—rection to eternal blisse with Christ hereafter all which holy doctrine which is the substance of the Gospel is preached in baptisme P. 177. Cases of Conscience as well as the Word which maketh Mr. Perkins say thus The preaching of the Word and the administration of the Sacraments are all one in substance for in the one the will of God is SEEN and in the other HEARD Now where is the will of God touching Christs Death Buriall and Resurrection and our death buriall and resurrection with him seen in the sprinkling of childrens faces Oh that we had an impartiall Judge The Apostle affirmeth of the Gospel 2 Coriâ—â—h 3.18 That we all with open face behold as in a glasse the glory of the Lord. And doth not the Apostle chiefly intend the Sacraments of the Gospel by the metaphor of a glass because they respect the eye as a glass doth whereas the Word preached respecteth the care And if we do but consider why Christ would have the Gospel preached namely to affect the hearts and soules of men with the goodness thereof It will easily appear that the form of baptisme can be no other but by dipping because in any other way the sign will no way answer the thing signified and so the glass being defaced the heart is not affected by the eye for want of a resemblance whereas otherwise the Ordinances being administred according to the last will of Christ where there is a full correspondence between sign and thing signified they goe hand in hand with the Word excellently aiding and assisting the holy design of the Word preached when administred upon the right Gospel subject namely a converted Disciple to Christ which Mr. Baxster p. 301. of plain Scripture proof calleth the most fully capabâ—e subjects the most eminent subjects the most excellent subiects and of whom the Scripture fully speaketh In the same place complaineth of Infant baptisme as dark in Scripture and hard to find notwithstanding his flourish of plain Scripture proof for it Be astonisht therefore oh ye heavens and horribly afraid oh earth that such a silly Worm as Man is such a thimble full of dust should dare to change Christs Ordinances and deface that glasse which representeth Christs glory and blurre the last will of him before whose judgement seat they must all appear to be judged 2 Cor. 5.10 and receive according to all the deeds done in the body Are ye stronger than he Your sixth Consideration being the very self same in substance with the first I referre the Reader to my Answer to that in which thou shalt find the Answer to this also onely there is a remarkable passage in the beginning of it which I shall have occasion to speak to when I come to answer the 18th Consideration Your seventh Consideration for substance this THat in the 6. of Hebr. 2. the word Baptismes which is there reckoned amongst the foundations or beginning doctrines of Christ being in the plurall number it is not easie to determine whether by it be not meant variety of formes in baptising or a variety of subjects of Baptisme rather than a variety of Baptismes To which I answer why should that be hard to you or any man else which the Scripture hath made easie As for variety of subjects the Scripture is silent we read of no subjects but discipled persons made so by teaching For variety of formes of baptising Disciples where is there any such thing so much as whispered But as for variety of Baptismes that the Scripture speaketh fully too though but one proper reall Baptisme namely that with water Math. 3.11 Luke 12 5â— which is the Ordinance of the Church the other namely that of the Spirit and afflictions being metaphorical and by way of Analogy to that which is reall and proper is called Baptisme yet Dr. Lusâ—ington upon the place saith that the Siriac Translation rendreth the word Baptisme in the singular number but be it otherwise why should we take hedge and ditch when the Kings high-way lieth just before us Your eighth Consideration for substance this THat with-drawing upon this accompt is a schismatical practise and a sin of a high nature I confess with all my heart that Scripture Schisme is a sin of a high nature and of deep demerit and that for the reason you give but that ours is that which the Scripture condemneth I utterly deny Where ever Schisme is there is separation but it doth not follow where ever separation is that there is Schisme 2 Corinth 6.17 Come out from amongst them and be ye separate saith the Lord God and I will be a Father unto you No body will say this separation of the Text is sinfull Schisme Sinful separation cannot be but from a body regularly united according to the direction of Christ and the example of the Primitive Churches because we have a positive Command to with-draw from every brother that walketh disorderly in the Church 2 Thes 3.6 much more every Society that is not built upon the principles of the doctrine of Christ I mean those which by Christs order concern orderly joyning but yours is such a one and therefore separation can be no schisme which onely respecteth Churches of a regular constitution such as the Church of Corinth was and the rest of the Churches mentioned in Scripture Sir when you can shew us a rule from Christ to gather Churches without Baptisme in all the new Testament then what you say corcerning us will come home to us and we shall be found guilty of that hainous sin But Sir if no such rule appear from Christ nor any such Church appear in all the Word of God then will not our separation from you be found that which the Scripture calleth Schisme but a conscientious with-drawing to perfect the work of reformation according to our solemn vow to the most High which yet would have been our duty whether we had vowed it or no. But 2. Why should our separating from you be counted Schisme more
place namely the Scriptures at last they met with it John 2.17 And they remembred that it was written namely in the 69 Psalm 9. The zeal of thy house hath eaten me up In like manner Do you wonder and are you casting about for a ground to fix my departure upon then take the Disciples course judge not according to appearance but judge righteous judgement do as they did plough with the heifer of the Scriptures and you will easily understand this riddle hearken not to Satan the great enemy of all righteousness who will suggest unto you some ignoble root or other to fix it upon it was his way of old when Christ cast out devils the devil suggesteth he did it not by the power of God but of Beelzebub the Prince of devils The Apostle Paul himself notwithstanding all his zeal and faithfulness and unparalell'd self-denial yet there was some even in the Church of Corinth who he so dearly loved who judged him as a man walking according to the flesh in all 2 Corinth 10.2 I think to be bold against some which THINK of us saith he as if we walked according to the flesh Heavenly John that bundle of love met with a proud hungerstarved close fisted Diotrephes prating against him with malitious words 3 Epistle John 10. T is an old trick of the Devil to bespeak the rejection of the truth by working an ill opinion of them that maintain it If this hath been the portion of such green trees t is not for me to complain that am comparatively dry my weaknesses are many and no doubt but hath afforded many appearances of evil to you but these heavenly soules were judged where there was neither evil nor appearance of any the consideration whereof is no small consolation to me under all your mis-judgings But for the matter it self of my departing from you as my record is on high that no worldly thing should have separated me from the Church so I have the witness within my self that no carnal consideration whatsoever hath contributed to it to the value of the least hair of my head and how cometh any body to dream any such thing When mens business lieth in the East do men use to set out full West or do men use to take up meanes in full contestation to their end Alass alass I considered beforehand that this way is every where spoken against and the generality of the Professors of it of small esteem for learning parts or any thing that commendeth men to the world their garb and cast that of the Disciples Luke 6.20 Blessed be ye poor Now that they were exclaimed on by the learned in their writings and frequently in Pulpits at this day their name cast out as evil and hated in a manner of all men that if times of persecution for conscience come they are like to be the first sufferers So that I had many struglings and wrestlings with the flesh before I could get the victory to submit to it nay the truth is had not the truth concerning it struck my conscience and the light shone into my judgement with that clearness that I could by no meanes avoid it with peace I had never forsaken my old standing which was more honourable easie and every way more acceptable to the outward man Now what those Considerations are that command my judgement to that point whereat it now standeth in the business of Baptisme which is that onely thing which separated between me and you you have scattered up and down in this my Answer to Mr. Goodwin But yet I think good to give you the sum thereof under a few heads 1. I considered the excellency of Jesus Christ above Moses Hebr. 1. Heb. 3.3 Heb. 1.3 from thence argued to the ungodliness and danger of slighting him in any of his Commands 2. I found Baptisme with Water to be one of his Commands Mat. 28 19. Acts 2.37 and joyn'd with Teaching by name in the Commission of Christ and the same presence of Christ promised joyntly as well to Baptisme as Teaching to the end of the world Mar. 16.16 and serving the grand interest of Remission of sins and salvation in some sense and commanded by Christ to be done upon all discipled persons Mat. 28.19 Mar. 16.16 and that with huge solemnity In the Name of the Father Son and Spirit and that too amongst the last words he spake on earth 3. I found that he intended not the reiteration of it by the same person and that therefore there ought to be all due care of practising it without corruption 4. I found the design of Christ in the Ordinance it self to be exceeding rich and spiritual namely amongst many other ends 1. To oblige the Disciples unto Christ that as Circumcision bound men to keep the Law of Moses so doth Baptisme to keep the Gospel of Christ therefore the Spirit borroweth the word Baptism which respecteth Christ to express the obligation of the Jewes to the Law of Moses 1 Corinth 10.2 And were all baptised unto Moses Further the design of Christ is to affect the heart by the will of God seen in the Ordinance of Baptisme as well as heard in the Word preached therefore to present in a figure the substance of the Gospel to the eye as the Word preach'd doth to the ear namely the washing away of sin by the bloud of Christ the death Acts 22.16 Col. 2.12 Rom 6.34 burial and resurrection of Christ for sinners and the sinners death to sin suffering with Christ resurrection to all newness of life here and glory hereafter 5. This being the plain design of Christ in the Ordinance I considered Infant-sprinkling which ordinarily goeth for Baptisme and found the great design of Christ in a manner frustrate by it because there is no sign or figure of any such thing as death burial and resurrection and consequently not that Sermon of the Gospel which Christ intended to make by it as is most evident by the Scriptures which palpably discovereth it to be a humane invention 6. I found that as Baptisme was by Christ instituted and the Apostles practised namely upon discipled persons made so by Teaching as the Acts of the Apostles abundantly prove The form being by burying the body in water which Calvin and others honestly confess to be the old way The worthy design of Christ therein is excellently served The party being a Beleiver is capable of fellowship with God in the Ordinance and voluntarily submitting thereto out of conscience of duty and knowledge of the intent of Christ in it is like to feel their obligation to Christ by it into whose Name they themselves desired to be baptised whereas Infants are neither capable of desiring it knowledge of the meaning of it faith about it or any such thing as fellowship with God in it and when grown up can onely tell by hearsay that ever any such thing was done at all upon them most unlike therefore to
some others and put it in the Commission by name with Teaching and ordained it in some sence or other to serve the grand interest of remission of sins and salvation Acts 2.38 Mar. 16.16 Mat. 28.19 and gave such a particular charge to have it done with so great solemnity even In the Name of the Father Son and holy Spirit Now what is the foundation of the standing of any of the Ordinances but the unrepealed Word of God which as much respecteth Baptisme as any other therefore disparage Baptisme and disparage all they live they die they stand they â—all together But 2. That to conceive Baptisme out of date tendeth to the destruction of the more spiritual part of Religion namely that which consisteth in a holy frame of heart and life I prove thus If the use of Ordinances be the soules edification then to dis-use them is the way to make havock of all our spiritual treasure but to conceive Baptisme out of date is the way not onely to disuse that Ordinance but all others because they all stand upon the same bottome as I have proved already Now that the use of Ordinances is the edification of the soul appeareth by many Scriptures Ephes 4.11 12 13 14 15 16. and that Baptisme by name hath a rich tendency to edification I have proved already at large by shewing the design of God in it which is to affect the heart by the death buriall and resurrection of Christ in that Ordinance SEEN as well as in the Gospel preached those truths are HEARD with other respects of edification which I shall not now mention But for more full satisfaction at this point let me give Mr. Goodwins judgement concerning the edifying nature of Baptisme p. 26. of his water dipping 1. That it is operative to the engaging the judgement and conscience to become the loyall Disciples of Christ And 2. the building up of the inward man in grace and peace If so how cometh so many suggestions from you rendering the standing of Baptisme doubtful Hath Christ appointed more wayes of teaching the Gospel and building up the inner man in grace than needs and might you not as well think that God intended to make darlings of the Christians in the first times and but step-children of all the rest of Beleivers to the end of the world as to think that he would take from them any part of the meanes of their edification and spiritual comfort and not give them others in the room I conclude then and I hope with evidence clear enough that Baptisme was not onely intended by God for an introductory Ordinance to last for a time but for a staple standing Ordinance with Teaching to the end of the world and that too ordained for the Creatures good and consequently as sinful a thing to neglect it as it would be to neglect ones daily bread If all that hath been said be not enough to satisfie the Reader concerning the standing of Baptisme I referre thee to Mr. Baxster P. 542. Of plan Scripture proof who hath in his book of Baptisme offered ten Arguments all grounded upon the plain Text of Scripture to prove it and in the end concludeth thus I will add no more because it is but on the by and because this is sufficient to those that can judge of Scripture evidence when they hear it and will be ruled by it when they know it and for others it is not many words that can cure their disease And if any body think me over zealous in this matter let them consider the words of Calvin p. 208. of his Commentary upon the Acts though he doth most ingenuously confess that since the beginning the Church did grant liberty to her self to CHANGE the Rites meaning from putting all the body into the water to sprinkling Now the use saith he is to sprinkle the body or the head But though they took the boldness to do that which Calvin justifieth the Church in yet for the continuance of Baptisme it self we ought rather saith he to fight a hundred times to death for the ceremony it self of Baptisme in as much as it was delivered us by Christ then that we should suffer the same to be taken from us But I say that there is the same reason to fight a hundred times to death for the right subject and the right form of administring it 1. Because God is wiser than men and because any body with half an eye may see that the change from dipping to sprinkling frustrateth the great design of Christ in the Ordinance it self as I have shewn already and in a manner maketh it useless and because changing of the Ordinances we find to be a hainous provoking thing to God of old Isaiah 24.5 The earth mourneth and fadeth away the earth also is defiled with the Inhabitants thereof because they have transgressed the Lawes CHANGED the Ordinance Mark not for a totall laying aside of them onely but for transgressing the rule and changing them yea the 29.16 Mark how hainously God taketh the wise mens turning things upside down I say mark all yee wise men and consider Surely your TVRNING things upside down shall be esteemed as the Potters clay yea he threateneth at the 14. verse for this very reason that their FEAR that is their worship was taught after the precepts of men The WISDOME of their WISE men should perish and the understanding of the prudent should be hid And if any one ask why God was so severe upon this account the conclusion of the 16. verse telleth all Shall the thing framed say of him that framed it HE HAD NO UNDERSTANDING This then is the account God maketh of mens changing the Ordinances that it is a reflexion upon God as if he wanted understanding changing Gods Lawes is no other but a charging God with that weakness which poor fallible men are subject unto which maketh them many times upon experience to change theirs Come close then oh world and discern the difference between us and our adversaries and judge whether our brethren that hate us and cast out our name as evill have any just ground for what they doe the difference is easily seen they have changed the great Ordinance of Baptisme thou seest Calvin honestly confesseth it whereas we think Christ wiser than Calvin or the Church he speaketh of and have we not reason for it and that instead of changing his Laws it becometh us to be humbly obedient to his Lawes and do not we do well in it They think they have mended the Ordinances we think they have spoiled them and do plainly see the ground of their first tampering with them was pomp profit and ease and that it is our duty Jude the 3. on Christs behalf to endeavour with all our might the recovery of them to their primitive purity As I have given thee good Reader the judgement of Calvin as to the form of baptising of old so take his words about the subject p.
way of God whereby you seek to pervert the strait wayes of the Lord I shall say little but Lord lay not this sin to your charge Suppose they should do so ought the errors of men to be indulged or corrected onely let me mind you of your own words which as at many other times so at this rise up in judgement against you Sir in one of your Letters to Mr. Tho. Goodwin p. 11. you have these words If we judged it any advantage to the truth and cause we maintain against you we durst vye morrall imputations with you and are confident that we could assign and suggest against you both as many and as likely indirect and fleshly grounds for your departure from us as you can against us for keeping our first standing and profession BVT the truth will never be made GREAT by such demonstrations or arguments as these on either side If Mr. Goodwin thinkes the truth will never be made great by such demonstrations as these it is because he judgeth there is no reason why it should and if so as on the one hand it condemneth him for using them so on the other hand it justly begetteth suspition of error concerning that opinion that such Arguments are used to maintain But to proceed you say that as to another end of Baptisme namely the obliging persons to be the loyal Disciples of Christ you say your Infant-sprinkling or baptisme is as operative that way upon the Conscience as out Baptisme is upon ours or would be upon yours if you should come under it Here is two things affirmed but neither of them proved nor indeed is it possible to prove them one is that your Baptisme is as bearing upon your conscience to become Christs Disciples as our Baptisme is upon ours this is a thing which you affirm at randome not knowing how the baptisme of those that are indeed rightly baptised and that take up the wayes of God in uprightness I say how it heareth upon them nor ever are like to doe because your prejudice is grown so great that you know not how to interpret any action they doe charitably nor scarce word they say Another thing you affirm is that your Infant-baptisme is as bearing upon your conscience as ours would be if you came under it and how can you tell that without tryall Truly Sir I should hope that passing under that figure wherein in so fully represented Christs death buriall and resurrection and your death buriall and resurrection with him being approached unto in the Name and fear of God and in obedience to Jesus Christ that it might be a meanes of killing that spirit of cruelty that haunteth your pen in many of your controvert all writings to the dishonour of God and discredit of the opinion you maintain in them the strait wayes of truth as they have no need of the crooked wayes of sin to build them with so they are never like to be built by them But thirdly and lastly You say your Infant-baptisme is as edifying and comforting To which I answer You must first prove it to be of Christs appointing or else you impose upon us to beleive that the Spirit of God which is the Spirit of edification and comfort will take as much pleasure to concurre with mens inventions as his own Ordinances which is quite contrary to the Scripture Mark 7.7 In vain doe they worship me teaching for doctrines the traditions of men But 2. You say your soules have thriven under that Baptisme 'T is probable so but that doth not prove it was by the meanes of Infant-baptisme of which you are ignorant whether ever any such thing was done or no onely that you have heard so if this arguing be like Mr. Goodwin in other things I am much mistaken Christ telleth the Jewes John 649. That their Fathers did eat Mannah in the wilderness and are dead but can any body gather from hence that their death was caused by the eating of Mannah These are your own words p. 44. Of Water dipping And is not your reasoning in this place much after the same manner you were baptised in Infancy and thrive in godlinesse when grown up to yeares of discretion but it no more followeth that your thriving in godlinesse was by the meanes of your Infant-baptisme than that their death was caused by eating of Mannah And is it likely that ignorant worship of God should have any lively operation upon the soul much lesse that it should have as much as that which is done knowingly and voluntarily and belâ—ivingly the soul having communion with God in it And why may you not as well say that hearing Sermons in infancy is as edifying as at age I know not Infants would understand as much of the one as of the other and when grown up it might be told them what was said then as well as now they are told what was done then in Baptisme is the darkness of the darkest night more void of light than this proposition is of truth Reader judge Your seventeenth Consideration for substance this IT doth not appear from Scripture that any Church of Christ or embodied Society of Beleivers was commanded by Christ or the Apostles to be dipt nor yet threatned or reproved for the non-practise of dipping I answer It is very true because the Apostles did not use to spend their breath in vain they would not command that to be done twice which Christ had ordered to be done but once nor to reprove where there was no cause If you would have the Reader feel any weight in this Argument you are bound to find us a Society of embodied Beleivers undipt which is a task too hard for you but yet this light supposition is the very foundation of your Argument which being rotten and sandy the building falleth of it self I need say no more to it Your eighteenth Consideration for substance this THat it is more than any of us will be ever able to prove that there is any precept of Christ whereby it is made sinful for any person whatsoever not to be baptised in one form or other 1. Because it can be no sin to be undipt whilst there is no legal Adminstrator 2. Because the Commission to baptise is given to the Apostles onely 3. Because they were not enjoyned to baptise any person against their wils 4. It is hard to know what is the Antecedent to the Pronoune THEM in the Commission or whom or what persons they are whom our Saviour here authorizeth his Apostles to baptise 5. In the Commission is no Command laid upon any person to be baptised 6. Neither doth it appear from those words teaching them to observe whatsoever I have commanded you that the Apostles did teach Beleivers to require Baptisme of them 7. It appeareth not that the Apostles in the course of their Ministry did ever teach either Church or person to seek baptisme at their hand 8. Though that should be granted yet it followeth not
judge righteous judgement and not take face for heart shadow for substance what our gain is we think it becommeth us to speak modestly of that and to strive to make it good by actions wherein oh mighty God help us rather than words And now good Reader to convince thy conscience that we were not like to doe any such strange things soon after our Baptisme that should render us such savage beasts Thou must know that Mr. Goodwin and the Church were the dearly beloved of my soul our relation thereto and fellowship therein I reckoned one of the cheifest comforts of my life I wanted not but abounded with respects from them above what my conscience told me I deserved and who that knoweth me knoweth not this to be true I doe profess in the fear of that God whose I am and whom I serve that if I know my own heart no body could have hired me from the bosome of that Church with hundreds a year And when the time came that for pure conscience I must be seperated from the embraces thereof teares was my meat day and night my greif was such at that time that it made the thoughts of death sweeter to me than ever they were in my life before my study and secret workings of heart were how to make my withdrawing as little offensive to Mr. Goodwin and the Church as I could devise how to do with a good conscience I perceived they were not able to bear any publick discourses to the point in difference Mr. Goodwins teares at the mention of something relating thereto went to my heart and weakened my hand to those further applications which I had thought to have made to them The truth is my high indeed undue respects to Mr. Goodwin kept me in a kind of bondage that I was not at that perfect liberty to discharge all the parts of that duty which their respects obliged me unto So great was my respects to Mr. Goodwin and the Church that besides my own frequent addresses to the Lord for the communication of that light to them which he had vouchsafed to me and some others I got some time solemnly set apart by some godly friends and for his cause cheifly did we bow our knee this was the frame of heart we were in honest Reader soon after our baptising and whether then we were like to perpetrate any such unworthy things as Mr. Goodwin writeth of I leave to thy conscience to determine or rather whether this Water dipping therefore be not the very monster of ingratitude Mr. Goodwin hath indeed calumniated us stoutly supposing that something will stick on us and I beleive doth which if it cost him not teares here I am sure will shame hereafter from that God that vindicateth the innocent and then Mr. Goodwin will find the vanity of sporting himself with the ruine of the good names and reputations of the people of God which are as much his interest as their estates health or any dear injoyment they possess and as much against the law of love to violate I consess the pleasantness of Mr. Goodwins wit-in writing is so lushious that it is marvellously apt to tickle and please the flesh but as the soul of any man groweth seasoned with the salt of heavenly wisdom it is affected more with sollid matter than enticing words it is ready to cry what will great words do good at the judgement day yea I bless God I have lived to that day to value more the breathing of Gods Spirit in a holy humble gratious soul than the greatest words of the gallantest Rhetorician in the world and that I have got since my Baptisme I confess for Mr Goodwin set aside these controvertal writings and consider him in the tenor of his conversation I think him nay I know him to be a pattern of patience humility meekness temperance neither do I remember one Sermon that ever he made to the point of Tythes or any consideration for preaching in all his dayes though I lived under his ministry almost twenty yeares and more than all this all the Arguments of the Gospel and out of the Gospel to preferre holiness and close walking with God I beleive there are not many men in his time if any at all that hath managed them with more authority life and power I say it I say it again and delight to speak it and will persist in it to my last breath though he grind us to pouder with his mill stone language Some change Mr. Goodwin may find in my Genius I confess it for heretofore having his person in admiration it was to some degree a snare upon me to call him Master in that sense wherein the Lord Jesus dehorteth from it Math. 23. whereas now that by the help of Gods Spirit and my own experience I see clearly that in the communication of light in the things of God God tieth not himself to this or that man I consult with Christ and lean not to the understanding of any man I see by experience that God taketh liberty to reveal to babes the truth which at some time he hideth from the wise and prudent Math. 11. And the more self-sufficient any man groweth in knowledge of the reason of things the lesse is he led by examples 'T is more noble for a man to eschew evill and do good because 't is evill and good then because such and such men that are good do so And though I was apt enough to leane that way and to those opinions Mr. Goodwin leaned too that under God had been the great meanes of any spiritual comfort and edification yet I blesse God I was not so rankly guilty of that evill but when Mr. Goodwin came to open that text Math. 28.19 and to give it for truth that by the word Teach in the Commission was meant not actuall discipling but the saying such things onely which was proper to make men so I palpably discerned the Text wronged and the interpretation was like gravell in my mouth and not onely mine but that persons also of whom Mr. Goodwin said at his buriall his worth was so great that it was a temptation on him to break promise to speak of it and enough to cast a man into an agony of sorrow to think of his death I say he was as much distasted as I at that stroke of the Text. Except in these respects or some others like these I know no change in my Genius nor I am sure no body else doth But I confess there was one unhappy mistake of a word of mine by one of the brethren which gave me a visit soon after my baptisme which hath more appearance of evill in it of my part than any or all the things can be laid against me I am sure to which I desire to give both you and all the Church satisfaction and that was this That brother spoken of before giving me a visit at my house where some part of the Church was wont