regard them as little as you do our Students and the learned of our Universities but is there any such to be seen in the chair of Moses or to be read in the Pentateuch of his books all that I can meet with is this that when their children should ask their Parents the meaning of the Pesseover the Parents were to instruct or Catechiz them therein and so prepare them for a Passeover against the time should come that they under stood the service thereof in the mean the memorial of the Angels passing over them in Egypt and their passing over the Red Sea into the Wilderness was so held up even amongst their children Exod. 13.14 What 's now become of your old Quaere now what expresse command have you for such and such I retort it upon your self for childrens eating the paschal Lamb Every Male-child shall be Circumcised a command is expresse for the Circumsing of children Deus 16.16 and sure if chidlren had been to eat of the paschal Lamb there would have been as expresse a command for this and whereas Exod. 34 23. Thrice in the year shall all your men children appear before the Lord God the place which he shall choose whereof one time was the feast of the Passeover it s granted as a Commandement that such children who could hold the father by the hand and walk with him up to the Temple went along with him but wherefore namely to be instructed Catechized and blessed of the Priest but not to eat of the paschal Lamb unless they were of that groweth in years and in understanding of the mystery if otherwise they had other food than the paschal Lamb for them of lesser age and knowledge as also for the unclean as some might happen to be and uncircyncumcised both at home when they did eat the Passeover and also at the Temple as for the unleavened bread I suppose the children did eat of that because for seven daies together all leavened bread was to be put quite and utterly out of the house and burnt insomuch as they must not look upon any yea it was under Gods curse if any did eat any leavened bread during those seven daies which at other times ordinarily they did but for the paschal Lamb which was to be eaten up all in that one night and what remained of it to be burnt with fire in the morning I take it the children of the Jews did eat nothing of it at all who were there fore had to bed and laid to sleep whilest the Parents were celebrating their evening and night-service of the Passeover At other Sacrifices and Offerings which were not Sacramental it s expressed it shall be for Aaron and his sons for the Priest and his children as being a part of their maintenance Now this I the rather enlarge upon to perswade you from your opinion that you have taken up I know not where yes I believe I know where you have taken it up even where it lay in-Tombed that so you may be no occasion of reviving and raising up and old bruied error that hath lain quiet in its grave these thousand years and upwards and that is The administraing the Lords Supper unto Infants and children of Chriftians as necessary and decent This opinion was of force in the Roman Church in the daies of Pope Innocent the first I will not name some others of ancient and reverend remembrance in that Age who held the same thing and practice and did thereby shew that men standing too much upon their own conceited interpretations of Scriptures may fall from the truth and erre from the faith in some particulars as you Sir have generally done throughtout your whole Letter for then He and the rest of the Roman Church under him believed that Infants baptized could not be saved except they should participate of the Eucharist taking their ground from that Scripture John 6 53. Jesus said unto them Verily I say unto you except ye eat the flesh of the Son of man and drink his blood ye have no life in you and therefore they held it the Lords Supper wherein the flash of the Son of man is eaten and his blood drunk necessary to the life and salvation of Infants But this was not the right interpretation of that Text as which is not meant of that Eucharistical or Sacramental feasting upon Christs Body and Blood but of a Spiritual Faith and believing in Christs Death and Passion And hereupon this opinion of Pope innocent the first and the Roman Church under him is since retracted and rejected by Pope Pius the fourth and the Roman Church under him in that Council of Trent whose Decrees are all held and canonised to bâ—â—â—lieved upon necessity of salvation as who have determined against administration and participation of the Eucharist as neither necessary nor decent for Infants How say you to this you Great Patrons and Imitators of the Church of Rome who say she cannot erre at leastwise hath not erred Did the Church of Rome not erre in the daies of Pope Innocent then is she now in an error doth she not now erre herein then did she formerly erre and conseq tently may erre hereafter But now if those above named had light upon your Tenet or error as I think it and could have made it hold up which you onely raise and startle having the Gift as any gisted Brother that ever I read to prove nothing and affirm any thing That the Infants of the Jews did eat of the Paschal Lamb and Supper they would have had a far fairer pretext and faster ground for the Infants of Christians to participate of the Eucharistical Cup and Bread of the Lords Supper for then they would have pleaded hard for a Commandement of Christian Infants to partake of the Eucharistical Supper even in or out of that Commandement you mention but shew not of the Jewish Infants to partake of the Paschal Supper and pressed it the rather for that the Eucharistical Supper succeeds in place under the Gospel unto the Paschal Supper under the Law and rather more for that the Grace of Christ now exhibited is of larger extent and greater latitude than when he was to come and be revealed And I tell you these reasons would have troubled much these Tridentine Fathers to have answered and refelled more than that Text of John above cited But I believe that you never had any such notion or dream in your head either sleeping or waking nay upon a re-view of your words I see I may answer to your Question and say as you mean and you never the nearer to what you aimed at for you say thus Did they eat the Paschal Lamb before they had a Commandent I answer They did not eat the Paschal Lamb before they had a Commandement you mean so do you not and so do I and what then therefore the Jewish children had a Commandement to eat the Paschal Lamb. But this followeth not well nor will before
partakers of the Covenant that other way by obedience to the Law if it could it should have been done that way Adam though made perfectly Righteous and able did not answer it and if God had tryed Adam the second time he would not have answered in obedience to it but would have broken it again and so should we Therefore it must needs be by Faith embracing the promises and so amswering them that the Covenant of Grace must be made sure unto us which otherwise could never have been done But all this maketh nothing against the exposition of the Text above of Infants being in Covenant with their faithfull Parents and included yea they are expressed in the promise for God looked upon the Faith of Abraham when he entred into Covenant with him and his Children and made the promise to be the God of him and his seed and hereupon himself was Circumcised and his seed And where God pleaseth and when he pleaseth as he doth give sanctity the Spirit and other Graces to Infants as to the Innocents Jeremy John the Bap. so the habit of Faith infused it being the Condition on mans part yet wrought in every Elect Infant by God whereby they answer the promise as to the good and benefit of the Covenant if they dye before or soon after the Sealing thereof by Baptism besides that Infants being born of Parents in Covenant and themselves also in Covenant with God and others as sureties and sponsors in the name of the Infants answering for their Faith and promising for their education in the Faith and the Churches charitable opinion or judging them to have Faith are sufficient to answer the promise as for the outward visible seal which is Baptism to be conferred upon them But you make an answer to an objection which will make also an answer to the promise If any will say say you that the Parents may believe for their Children and so their Faith will answer the promise I answer 1. That the Text doth not say the promise is made to you in the behalf of your Children but to you and to your Children and therefore you must believe for your selves and they for themselves or else neither you nor they do answer the promise Somewhat of this before Sir whilest you are about this promise I wish you would observe the precept of using no vain repetitions as here you do so that I must either wholly omit or repeat vainly with you 1. Though the Text saith not so much in so many words yet it meaneth so much The Promise is made to you in the behalf of your Children also that word added it is the same with The Promise is made to you and your Children both together and joyntly the one being in promise as well and as soon as the other and thus the Text neither saith or denyeth your objection nor your answer For the promise may be truly made and is to believing Parents and their Children whether the Parents do believe for their Children also or the Children for themselves 2. Whereas you say Parents must believe for themselves and children for themselves or neither answer the promise it is truly meant according to the inward and spiritual part thereof so as to partake of Remission of sin Justification and Salvation But yet the Faith of Parents in Covenant may be and is so far beneficial to their born Children that thereby they are declared to be also in Covenant with themselves and to have a Right and Title unto the Seal of the Promise and the external Ordinances and outward Privileges of the Church and in respect of these may be said to answer the promise For the promise is the whole Covenant and the dispensations of it in outward Ordinances as well as saving Graces and it s your constant errour and mistake never to speak distinctly of this promise but usually and onely strictly of the saving Graces thereof belonging to the Elect whereas there is an answering of this promise also by visible profession and external Church-membership and privileges which is done both by the Parents and Children whether the inward Graces thereof be known or not Concerning Infants Faith and their inward Graces whereby you will have them also and they may be answerable to the inward promise I refer you to what I have said before 3. You Sir must own the Child above and it must be laid at your doors I mean the objection there made That Parents may believe for their Children and so answer the Promise I do not believe you can find out a Father for it nor did I ever reade the words as I remember it is true as I have related before that Parents did answer for the Faith of their Children presented to Baptism when the Child was asked dost thou believe the Parent in the Name and place of his Child answered I believe but this is far off from your Parents believing for their Children for it was onely Parents professing of their Childrens Faith or the Childrens professing their Faith by or in the mouth of their Parents as I have largely shewed And as for those Divines who though contesting for Infant-Baptism because they could not be perswaded of Infants-Faith made their refuge to Parents-Faith yet they did it not in such words as Parents believing for their Children nor to such purpose that their Faith might answer the promise but to shew that the Parents Faith gave unto their Children a proof of being born under the Christian Covenant and a Plea for the Seal of Baptism notwithstanding the supposed privation of Faith in Children Though therefore Infants as to their inward state before God of Justification and Salvation are not relieved and helped forward either by profession of Sponsors and Parents or by the acts and habits of their Faith because as I said the just shall live by his Faith and as you say the Parents must believe for themselves and as the Errors and Heresies of the Parents do not hurt the Children no more do their Faith and Truth help them as giving nothing from themselves unto their inward and eternal condition Yet are they beneficial to their Children otherwayes 1. It s from their Faith that the Children are brought out to Christ and offered and dedicated to him in Baptism Psal 206.37 whereas the Infidels offered their Sons and Daughters unto Devils 2. And as in their dedication so by their supplication the Faith of the Parent is helpful towards the obtaining of their Childrens regeneration and many graces of the Spirit God being ready to hear and do accordingly 3. If original sin did hurt Infants which without any fault of theirs they drew according to the flesh from their Parents why may not the Faith of the Parents profit the Children so as that sin be not imputed to them for Christs sake to whom they are offered and dedicated purposely and willingly by their Parents seeing grace is more abundant than Condemnation and the
your flesh Interperate what 's that is it not Intemperate or interprate sure it is not to interpret Scripture No marvel indeed if you would have me To confider of these things you have written with an unbiassed spirit and a self-denying humble spirit such as those spirits are that are guided by the spirit of the Lord For surely then your spirit hath not been guided by the Spirit of the Lord as which is or hath been in your Letter a byassed spirit and an all other besides your self denying proud spirit and therefore without any just ground you arrogate those words of the Apostle to your own practise saying as he 2 Cor. 2.17 We are not as many which corrupt or deal deceitfully with the Word but as of seneâ—rity sincerity but as of God in the sight of God speak we in Christ What you speak when you are teaching and expounding or praying I know not this I know by the experience you have given of your self to me that in your writing and citing Scriptures in your Letter you are the most corrupter and the most deceiptful dealer and wrester also of Scripture that ever I read I do not know many scarce any that go beyond you except your Masters and Tutours you know whom I mean and your sincerity is as false spoken as written of you if as of sincerity as of God in the sight of God you shall speak in Christ it will be acceptable as to God so to man and my self if renouncing the hidden things of dishonesty not walking in craftiness not handling the Word of God deceitfully but by manifestation of the truth you commend your self to every mans conscience in the sight of God as you add of your selfe 2 Cor. 4.2 Comparing spiritual things with spiritual but so you did not when you compared the holy and legitimates together and the unclean with bastards to go no farther backward And Scripture with Scripture for Scripture is the best Interpreter of Scripture neither did you so when you could finde no Scripture to compare with 1 Cor. 7.14 that either did interpret or intimate bastards to be unclean and much less fignified by this word there or legitimates to be holy and much less meant by this word there For that in the close of your Letter which concerneth my self in particular as That you should gladly see better fruits from me If I knew what fruits you mean I should soon tell you whether or no I should ever glad you so much as to see them but if they relate to which immediately goeth before them the wresting of Scriptures by Humane learning I must tell you that the root that I am graffed into and which beareth me shall ever I hope bring forth better fruits though I question your gladness in seeing them as being opposite to your fruits who throughout your whole Letter have been gathering yea pulling and enforcing thornes of grapes and thistles of figs divers errorneous Tenets from Texts that will not nor can bear them the which I am sorry to see from you And for your intreating me to lay aside all selfe-ends and by-respects you must pardon me herein for I took up the defence of my self and my Ministery and Infant-Baptism as well as of others making both my end next unto Gods glory and the truth without any other by respects which I must not upon your request lay aside but for that which followeth I have seriously considered the things and words of God spoken by the Spirit of God in the Scriptures which were all written for our learning and imitation yea moreover have enformed you in particular how far forth all which were written for our learning were written for our imitation some of them and some of them not which you indistinctly and confusedly jumble together yea and according to your farther intreaty I have turned to and looked into all those Scriptures you have but quoted and named and not written out for want of time as you say and have writ out all the words of most of them as who never want time to search out the Truth of the Scriptures if I want not health Your self best know whether it was for want of time or for want of truth you did not transcribe the words as making most an end nothing to the purpose or Point for which you set down and multiplied Chapters and Verses by their figures onely and whether this was Not walking in craftiness nor handling the Word of God deceiptfully but by a manifestation of the Truth a commending your self to every mans Conscience whether this was of sincerity as of God as in the sight of God spoken or written judge you but judge righteous judgement for God will who trieth the heart c. For that in the close still of your Letter which concerneth your self it is your desire that wherein you have erred I would inform you by plain Scripture It is done to your hand but I fear it is not gone to your heart whose heart was and is I surmise resolved before hand as your hand laid upon your heart to that purpose of not acknowledging any error or submitting to information for what hope or likelihood is there hereof when as presently you adde You are confident heare here is nothing aserted asserted nor queared but will now appeare a truth proved by Scriptures and likewise will appeare at the great day Wherefore then do you intreat me to weigh things seriously and if you have erred in any thing to inform you when as you are confident here is nothing asserted or quaered but will now appear a truth just as the man in the Gospel professed to follow our Saviour Christ and went away presently about other matters of no such consequence you likewise say you will be informed by me wherein you have erred and in the next words you are confident of nothing asserted or quaered by you here but the very Truth I am perswaded the work will be much alike the informing you to the laying down of any error of yours and the washing of a Leopard to the putting off any of its spots But I should gladly see better fruits from you than such a non resolution and brasse-forehead which for the most part is in most of the Revolters from our Church and the Truth as not to be conformed and converted when informed confuted notwithstanding Though I have laboured in vain and spent my strength for nought and in vain yet surely my judgement is with the Lord and my work with my God Isa 49.4 But Sir are you confident that there is nothing â—sserted or quaered but will appear a Truth what that which is asserted by you may appear let passe buâ— sure that which is quaered by you here will not now appear a Truth neither now nor never will it be a Truth no not at the great day that which is quaered onely your Quaeres were your judgement as you affirmed before now you affirm they are a
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
your last line lovely and amiable though the first leaf was hatefull and detestable I embrace you in your last line so also in your Subscription speak it again and write or subscribe again your self that in the hand of two witnesses or the double witness of your hand this word may stand and be more confirmed To be the Lord Jesus's devoted Servant as also mine and the rest the meanest of Christs Servants and Ministers Servants for Jesus sake which I take onely according to the Apostles limitation Galath 5.13 in or by love for which also I thank you being ready also to serve you in and by love for Jesus sake but with another of the same Apostles limitations 2 Thess 2.10 by an in love of the truth the which because some have not received God hath sent them strong delusions that they should believe a lye as it followeth in the Apostle ver 10 11. But we are bound to give God thanks for you Brethren and Nâ—ighbours and Parishioners and your selves are boundmuch more to do the same to God for that he hath called you unto the belief of the truth by our Gospel and something also by this my Answer to you 2 Thessalonians 2. verse 14. Therefore Brethren and Neighbours stand fast and hold the Traditions which ye have been taught whether by word or our Epistle verse 15. Now our Lord Jesus Christ himself and God even our Father which hath loved us and hath given us everlasting consolation and good hope through grace comfort and â—stablish you in every good word and work verses 16 17 And now also Brethren I commend you to God and to the word of his grace which is able to build you up Acts 20.32 Consider what I say and have said and the Lord give you understanding in all things 2 Tim. 2.7 Let every soul that is understanding be subject to the higher powers of the word and captivate every thought to the obedience of the truth Let every Saul who is ignorant admit of the light of the Word and Truth to shine round about him that the scales by the Ministry of Ananias may fall away from their eyes that in seeing they may see and understand the truth of all the matters and mysteries of Salvation Acts 9.15 But if any man be ignorant and will be ignorant let him be ignorant and still be ignorant 1 Cor. 14.38 Or Let them hear and say reade and see It is truth Isa 43. verse 9. And so Sir because I will be answerable to you in all things I do now subscribe my self as in relation to my Master and Lord Jesus Christ His the least of his Servants and Ministers not worthy to be called a Servant and Minister of Christ so in reference unto you my Antagonist and Opponent Your the greatest of your friends worthy to be called a friend of yours for am I therefore become your enemy because I tell you the truth Gal. 4.16 When you have tried all your Brethren and Friends Truth will be your best Friend and your best Brother will be Jeffry Watts From Muchleigh's Parsonage July the 1. 1656. Now I proceed from a Scribe and his Letter answered and a Pharisce or Separate churched to a hypocrite or Dipper sprinkled but first of all to be questioned and catechised and so to the Narration of a dipping to be censured according to my Promise in the Title and Frontispiece of this Treatise Onely first Courteous Reader I Must desire of thee that in the reading over if so thou art intended this Narration of a Dippping with a Censure thereupon which followeth now Thou wouldst not mind a Passage or Paragraph of the Former Epistle to thee which goeth before the Answer and Instruction of a Scribe and his Letter as wherein I apologized for my omitting to cite and call into the several Points I handled the venerable Testimonies of the ancient Doctors and Fathers of the Church in their own learned Languages This I excused unto thee partly because I was confined and tyed up by the Scribe and his queres onely to Scripture Commands and Examples for my Answer and partly for that I intended my Answer should go no farther then in a reciprocal and interchangeable Letter returned unto him who first occasioned and provoked it Though afterwards by reason of the larger extent of my Answer then I expected The Desk refusing a transcription of it to which I had offered it I was even compelled to make my refuge unto the Presse for an Impression of the same otherwise all the labour must be lost on both sides the Queres and Letter unanswered the Scribe uninstructed the Pharisee uncharged and Truth unvindicated as to and by my self This beingdone the Answer finished dismissed and sent away for the aforesaid prupose There fell out and was practised in my Parish and it may be for the more affront to me at a house of mine there This Dipping of two new Sisters in a Pond of the Yard The which being in publick upon the Lords-day and betwixt the Morning and Evening Worships drew away much people thither and was discoursed of by many mouthes and so famed about in these parts that I resolved and could do no less to get a full Narration of the business and to pass my censure upon the same And so having first preach it down in my Pulpit to my own Parish as a New business of ill consequence I next have written it down in my Study to thee the Reader and have sent up also this my censure after the former my Answer to be Impressed or Imprinted together into the same Tractate as handling both of them matters very agreeable and consonant So then here intending the Presse and having now no confinements or restraints upon me I have taken my full Liberty to produce and bring in much of the Learned Antiquity and to write out and transcribe their weighty Words and Speeches in their own Languages as many of them as I had by me for the fuller Confirmation and firmer Attestation of this my censure upon that Dipping that it was and is as I have said a New business and a very Novelty Yea this I have done as for the convincing the Anabaptists their Dipping and Immerging Baptism so called to be of Novelty so for the Confirming the Orthodox their Sprinkling and Aspersing Baptism as it is to be of Antiquity by the evidences of the ancient Fathers and Doctors brought forth and shewed on both sides and farther I have ascended up to the Highest Antiquity of all even to the Ancient of dayes and the Primogenit of every Creature and have probably at least shewed that Christ Jesus himself manifested in the flesh was but Aspersed or Superfused with water and not Dipped and Immerged under the water certainly not in their way and manner at his Baptism by S. John the Prime baptist nor other Christians after him by S. Peter and the other Primitive Baptizers And as to raâ—fi
charge nor are so sparing of their wine our Divines tell them and they should teach their people that a sup of wine as a morsel of bread may do well enough as well if not better then greater quantities of each at the Sacramental Communication according as anciently they did as Gelasius Lyzicenus in Act is Concil Nicaeni cap. 30. reporteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For this cause we take not much but little of the Bread and Wine for that we know we take them not to or for satiety but sanctity The like whereof is that of Eucherius Serm. 5. de Pascha Eucharistiae sacrae perceptio non in quantitate sed in virtute consistit quòd corpus sacerdote dispensante tantum est in exiguo quantum esse constat in toto The participation of the holy Eucharist stands not in the quantity but efficacy for that the body of Christ when the Priest dispenseth the same holy Eucharist is as much in a little part of the Wine and Bread as in the whole together I have indeed said the more of this as being in my opinion very needful and necessary to strengthen and arm our selves and our people against the dangerous tentations of the Devil wherewith he and his instruments which are many in these dayes do mainly assault the mindes and scruple the consciences and pervert the faith of the weaker amongst us as indeed they have done to your self Sir by your leave He as he goeth about the earth roaring and they hissing as they creep into houses that their and your sprinkled baptism was no true baptism as being but a little water poured upon your face but onely one part outwardly and telling you if you will be baptized indeed and to purpose you must be dipped and immerged in your whole body and in every part outwardly that your whole spirit and soul and body may be preserved blameless against the coming of the Lord 1. Thess 5.23 Thus they together have cast a snare upon you they have snared you into their nets and caught you with some other silly Fry as the Spider hath the simple Fly and have dipped and doused you in your cloathes under water you being in their nets the devil in a corner laughing snearing and dancing the while over you even as the Spider doth winde up and truss up the Fly being come into its Cobweb and then skips leaps and runs about it and which I may mark sucks and seeds upon the poor Fly Well Sir if you be willing to come to the acknowledging of the truth as I am zealous to bring you to it and to recover your self out of the snare of the divel who are taken captive by him and others at his will and theirs 2 Tim. 2.25 26 read consider believe the Truth I have set before you but read with impartiality without prejudicateness Consider with indifferency without precipitancy and believe the Truth with submission without resistance and with many other words have I testified the Truth in the answer of your Brother before as well as in this answer to you and have exhorted and do exhort saying Save your selves especially save your self from this untoward and froward Generation Acts 2.40 And if this be not enough that I have said read on still for I have somewhat more to say unto you as willing that you should not perish but come to the knowledge of the Truth and the acknowledgement of your Errors for so also there is somewhat more that you say to me in your Letter thus you write further Sir I wonder how you dare to say that you do imbrace the Truth as it is laid out by Jesus did Jesus ever lay down that a man should learn the Latine and Greek Tongue and so to a Vniversity to read Philosophy and commence Batchelor and Master of Arts and Batchelor and Doctor of Divinity and so come to a Parish there to take a Living from them to the value of 100 l. per annum more or less they nilling willing and there stile himself the Minister of Jesus Christ Did ever Christ lay down that you should take a little water and sprinkle it on the face of an Infant and say you dip them in the Name of the Father Son and Holy Ghost did ever Christ lay down that his Ministers should be his peoples Masters as Lords over Gods Heritage Did Christ lay down that you should take a Parish a Church and to them cast the holy things of the body and blood of Christ as unto a company many of them if not the most of them no better then dogs I my self having been one who was not so good as a god till the grace of God appeared plucking me out of my wicked wayes to the knowledge of the Truth which you fear I have not owned But the day will discover and God will judge between you and us Here is stuff indeed enough to make an onely English-man to speak Greek and Latine of purpose to declare the vanity of such words against Languages like as the Sedentary Philosopher did presently arise and walk about to shew the folly of him who before him denied motion Quis expedivit Psittaco suum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Picasque docuit nostra verba conari I wonder Sir where you learned to speak these our words to spie out our Liberties yea to Pie and Parrat out our Tongues Degrees and Learning of the University your self never living there and now conversing with the Antipodes to the same Auditum spectatum admissi risum teneatis amici Truly friends and Readers so I would join you for that I know all Readers of me will not be friends with me I had not written out this passage but that I would at the closure of my answer present you with this spectacle of ridiculous stuff to move some mirth in you for there is nothing of Oracle or solid matter in it to take up any of your serious eyes ears or thoughts These indeed having been carried now a long time even unto wearisomness and tediousness I fear through the washes deeps and dippings of Ponds and Rivers it is time to bring you now to a fire to warm and dry you and in good time be it spoken as done Here 's an ignis fatuus a smoaking fire-brand a sparkling squib a blazing Comet a crackling thorn-bush enough to smutch a whole University but fear nothing deest ignis there 's no fire under the words nothing but a little flash and fume and new light a noise vox preterea nihil if you cannot warm your hands at it yet clap your hands at it and shout and laugh at it till you have warmed and refreshed your self sufficiently whilst I go on with my answer to such words for there is nothing of matter in them and shew the vanity of vanity in them also and all to be but vanity here Sir How dare you say you embrace the truth laid out by Jesus did ever Jesus lay down
Ministery your new Dipping and Re-baptizing with arenouncing of your old If you or any of you shall question farther why the Grace of God by my Ministery did not pluck you out before and sooner divers years ago before this last fatal one out of your wicked wayes c. it is answered Because there was the Grace of God in it which is free to work as I said and as where and by whom so when it pleaseth for Paul plants onely and Apollos onely watereth but God giveth the increase some increase I have shewed you God gave but the full increase which is the Harvest doth not presently come up after sowing For so is the Kingdom of God as if a man should cast seed into the ground and the seed should spring and grow up he knoweth not how saith St. Mark For the Earth bringeth forth the fruit of her self first the blade then the ear after that the full corn in the ear Mark 4.26 27 28. Conversion in some cometh as lightning from Heaven and is done suddenly in a moment at once so to Saul and Zacheus but to others as the seed before mentioned it comes up slowly and by degrees in time as to Nicodemus and the Prodigal and this is your case Now it is not the last stroak with the Axe that must baer the name of cutting down the great Oak from the stump and root but all the blows from the first to the last nor is it the sowing of the last handful of seed must go away with the title of bringing forth the whole rop Hosea 6.5 Mat. 3.10 God hath been hewing you these many years by the Axe of my Ministery which hath been sharpened at times in reproofs and admonitions to you both in the matter fitted for you and in my thoughts fixed upon you in the publick and so laid to the Roots of the Trees to your evil wayes saying Bring forth fruits worthy or meet for Repentance else you must be hewen down and cast into the fire So for the same purpose God and his Grace by my Ministery hath been seeding you with the good and principal Wheat the pure and precious Word of God for these many years and now shall the men of yesterday your new Seeds-men and Heads-men your last Teachers and Dippers who have wrought but one hour be made equal to me Mat. 20.12 yea be preferred before me who have born the burthen and heat of the day if God will have it so let it be so It is lawful for him to do whatsoever he will with his own and mineeye shall not be evi because God is good Herein also is and will be that saying true One soweth another reapeth John 4.37 38. They in the mean time reap that they bestowed no labour upon I laboured with you and they entered into my labours and have gotten you out of my hands though to no good praise and commendation for themselves and it may so fail out they may finde no great Crop or purchase of you and neither may repay their craft more then their charge especially it you will do as you ought Return and own the first Grace of God appearing to you and plucking you out from your wicked wayes to the knowledge of the Truth But fourthly Is this all Sir that you new Teachers and Converters have done for you and is this all the Grace that hath appeared to you for to pluck you out of your wicked wayes to the knowledge of the Truth Nay they have not done all this for they have not brought you to the knowledge of the Truth but of their Errors they have pulled you from knowledge to ignorance and from the truth to falsities and lyes as the Scripture phraseth such and I will tell you presently the particulars but suppose it a while they have pluckt you to the knowledge of the Truth that 's enough to prove you a true Convert by them for Judas was pulled up so far as to the knowledge of the Truth yet proved an Apostate at last for all that and was an Hypocrite in the mean time if you be not plucked up farther yet namely to the love of the Truth God may send you as in present he doth strong delusions that you shall believe a lye and be damned 2 Thess 2.11 12. Yea and yet farther to the obedience and practice of the Truth else you may miss to be blessed in the end for If ye know these things blessed are ye if ye do them John 13.17 Many shall say unto me saith Christ in that day Lord Lord have we not prophesied in thy Name yea and in thy Name cast out devils to whom he will profess even to such Professors I never knew you depart from me ye workers of iniquities Mat. 7.22 23. Oh but you are also plucked out of your wicked wayes too Oh but Grace of God hath appeared in that also But neither is that sufficint to shew your Conversion by them for Ahab humbled himself and went softly and abstained selling himself unto sin a while at the rebukes of Elias 1 King 21.29 and Herod reformed somewhat and did many things at the preaching of John and heard him gladly Mark 6.20 and Esau mourned for his loss and sale of his birth-right and sought the blessing again and that carefully with tears Heb. 12.17 If you ask what more would I require what lacketh yet I answer to you as our Saviour Christ did to the young-man Mat. 19.20 for neither are you too old if you be not too cold to learn saying much as you do All these things do I now keep though not from my youth up the Grace of God hath now in my elder years appeared plucking me from my wicked wayes One thing is lacking and if you wilt be a perfect Convert find the way to change your minde as the Author to the Hebrews addeth and not onely to alter your course and turn to the Lord with all your heart and so order that your soul and spirit may be washed from evil lusts and not onely the body and cloathes dipt from wicked works But you add The day will discover and God will judge between us and you whether you own the Truth to which and whom therefore I leave you § I proceed to a sit thing which is this That whatsoever good thing is wrought in you seriously and unfeignedly I concongratulate it whatsoever it be and would be instrumental unto the growth and increase thereof in the way of the Word of Truth let the Grace of God that hath appeared to you have the glory of it not unto them not unto them your new Land Teachers and new Pond Dippers but unto the name and Grace of God give the glory of whatsoever Conversion is wrought in you If you do not then with David I will say Not unto us O Lord not unto us but unto thy Name give glory for thy Mercy and Truths sake Psal 115.1 They have pluckt you onely from the