M. Cawdry condemns my practise,1 and tells the World I have confuted my Opinion and my Practise, and while I go about to prove the Nega•••e, I have concluded the Affirmative: and that is by one sentence which I have affirmed, viz. So long as wicked persons are tolerated they may challenge, &c. [what my sentence is I shall presently give it you plainly.] This sentence (saith he) confutes (as it contradicts) both his Question and his Practice, and it unto gives us an answer to all his Arguments. You have said enough; He saith in the same Page that I have three times at least affirmed that Proposition: what I have affirmed I will own, there is a fourth place where I have said the same words in P. 41. 4. 2. (it should be, the numbers are false printed) That such persons as are ignorant and scandalous, if they be owned for Church members, they have a remote right to Baptism, […] and to the Lords Supper, you must not deny it, by these words, you must not deny it; I suppose you do not understand me, you must not deny such the Lords Supper, that is far from my thoughts, for then I should condemn our old holy Divines and others now, who alone will keep back, it may be half their Parish from the Lords Supper, I condemn them not at all, but think they have done well,2 though you scarce think so by your passage. P. 21. that then is the meaning of it, You must not deny it, but they have a Remote Right to the one as well as to the other. But I suppose you well understood ⟨p. 3⟩my mind, that I […] no more there there th•••in the s••••• pla•••, which now I shall consider in may Book, […] there you say I have it t••ies, once from the […] giving of title to Circumcision so long as Church members. For the Jews I shall say this once for all: if you can prove unto me that the grounds of the Jews administering Circumcision were only the same and no other of our administering Baptism, then I shall be very much swayed with Arguments you draw from them:
M. Cawdry condemns my practise,1 and tells the World I have confuted my Opinion and my Practise, and while I goe about to prove the Nega•••e, I have concluded the Affimative: and that is by one sentence which I have affirmed, viz. So long as wicked persons are telerated they may challenge, &c. [what my sentence is I shall presently give it you plainely.] This sentence (saith he) confutes (as it contradicts) both his Question and his Practice, and it unto gives us an answer to all his Arguments. You have said enough; He saith in the same Page that I have three times at least affirmed that Proposition: what I have affirmed I will owne, there is a fourth place where I have said the same words in P. 41. 4. 2. (it should be, the numbers are false printed) That such persons as are ignorant and scandalous, if they be owned for Church members, they have a remote right to Baptisme, 〈…〉 and to the Lords Supper, you must not deny it, by these words, you must not deny it; I suppose you do not understand me, you must not deny such the Lords Supper, that is far from my thoughts, for then I should condemne our old holy Divines and others now, who alone will keepe back, it may be halfe their Parish from the Lords Supper, I condemne them not at all, but thinke they have done well,2 though you scarce think so by your passage. P. 21. that then is the meaning of it, You must not deny it, but they have a Remote Right to the one as well as to the other. But I suppose you well understood ⟨p. 3⟩my minde, that I 〈…〉 no more there there th•••in the s••••• pla•••, which now I shall consider in may Booke, 〈…〉 there you say I have it t••ies, once from the 〈…〉 giving of title to Circumcision so long as Church members. For the Iewes I shall say this once for all: if you can prove unto me that the grounds of the Iewes administ•ing Circumcision were onely the same and no other of our administring Baptisme, then I shall be very much swayed with Arguments you draw from them:
- 1P. 15.
- 2As you say Review Mr. Hooker p. 94.
