THe whole Design of this Book being to make such as at this day are careful to keep themselves Pure from all defilements in False Worship, Except. 1. Odious, it may well be affirmed, that this was neither Seasonable, nor Honest, since the crying Sin this day, is not Separation; but Injust and Violent Persecutions which Mr. Baxter speaks very little against, although it be without any Comparison, a greater Sin then the other: Since Separation in many Cases, is a Duty, which Per­secutions never can be.

In the Preface, Except. 2. and in other places of his book, p. 25. 6. Mr. Baxter mentions with much bitterness, what was formerly done in the time of the War; which is in him a most unbecoming practice, because (First) Mr. Baxter was as guilty of stirring up and fo­menting that War, as any one whatsoever; and none ought to blame the Effects, who gave rise and encouragement to the Cause. (Secondly) There is an Act of Oblivion already past for all actions of that kind, which none, that pretends to an Healing & Peaceable Spirit should dare to think of Violating: (thirdly) There is daily much greater prophaneness, and the consequent [Page 2] of Prophaneness, Immorality acted by those, whom yet Mr. Baxter never mentions but with Honour, as if no Sins or mis­carriages were to be blamed, but theirs, who are unable to de­fend themselves.

He speaks much against telling Except. 3. others of their sins in furious words; Pref. Par. 12 and yet allows himself a great and masterly Liberty in using them; For to call his brethren as he doth often in his Book p. 153. Fierce, self Conceited Dividers, Feavorish Persons, and p. 141. A Dividing hot brain'd Party, This argues that he little understands a Spirit of Meekness; but rather that he loves all de­vouring words, and a deceitful Tongue, Ps. 52. 4. But when he closeth that Paragraph, with such an expression: If this ex­hortation and advice seem injurious or intollerable to you, The Lord have mercy on your Souls; He useth the very same frothy and unsavoury words, that others often prophane Prayer and the Name of God by; and which at the best, is that foolish talking or jesting, which we are commanded not so much as to men­tion, Eph. 5. 3. 4.

He doth very often and needlesly insist upon many things, Except. 4. that may tend to advance and heighten his own Reputation, As Pref. Pec. 3. 3. It is not an unexperienced Person that speaketh this. And p. 142. That the disi [...]genious and unthankful World have had a very high opinion of him; That p. 143. The censures of him in his presence, are as gentle as Lambs, or as quickly silenced (or worse) as the Owles at the approach of day-light: That p. 182. He hath been counselled since he was silenced, to compose Sermons himself, and to give them in writing to some weak Minister, that hath an excellent voice and Utterance and to let him preach them. That p. 193. It is twenty times harder to him; to remember a form of words. then to express what is in his mind without them. That p. 358. He hath been forced to re­buke an abundance (he knows not how many) of good people of the darker sort, for their overvaluing him and his understanding. That p 383 Reproofs have been patiently born from him, because he was looked upon as not aiming to depress the honour of true and serious Religion. These, with many expressions of the like import, do abundantly discover that Mr. Baxter is full of great thoughts [Page 3] concerning himself, and out of that abundance his mouth speaks: Which, together with his bold and rash censure of other Mi­nisters, whom he calls ignorant, empty, harsh▪ self-conceited▪ and the like, shows how little either of Christian or Moral Ingenu­ity, he hath yet learned; And if to deny our selves, & to [...] of lit­tle account in our own thoughts, is the first Lesson of Christi­anity, whoever so plainly shows himself unskilled in that, is most unfit to be a teacher of it to others, I am sure the Scrip­ture Presidents do instruct in another kind of modesty. Prov. 30. 2, 3. 2 Cor. 12 11.

He reproacheth the Papists, Excep 5. for their impossible terms of Uni­ty and their engine of tearing & dividing impositions: Pref. s. 2 [...]6. But ought he not to have considered, that this is the Case and crime of those from whom his brethren separate; And when those Engines are once removed, We shall quickly make it appear, that we did not hold communion, because we would not, but rather were not suffered to do it, unless we would sin by subscribing an Assert unto what we knew was sinful, so that we may say in our defence, what Mr. Baxter alleadgeth against the Pa­pists, p. 83. we disown them, (i. e. The Bishops and the imposing party) only as neighbour churches, that never were there lawful subjects, but bear our testimony against their sin.

That command in 2 Cor. 6. 12, 13. Excep. 6. p. 31. 32. Come out from among them, and be ye separate, as also, Rev. 18. 6. Come out of Babilon, He says are abused by abundance of ignorant professors, as if they had commanded us to separate from the colder and comon sort of Christians, and to come out of the Church whereof they are members this he calls a prophaning of Gods word, and a gross and palpable contradicting of its plain expressions, and taxeth such of Ignorance Uncharitableness and Passion.

It were easie to return these ill words, but we will allow Mr. Baxter a Priviledge to use them, and to his argument we answer, That it is no prophaning, but a sober and Religious Interpreting of Scripture, to take the words of it, which [Page 4] were spoken concerning one thing. and by way of proportion and anology to apply them to another; and therefore though the forementioned Texts do properly and directly concern only the Infidels and Idolaters there mentioned, yet proporti­ [...]ly they belong to others, that under the Name of being Christians, are guilty of the same crimes, And therefore we are commanded strictly to separate from every one that is cal­led a brother, of he be covetous, or a Railer, or the like, if any Church, will receive such for their Members, and notwith­standing all admonition; will still retain them, we are not to own such a Church, as a Spouse of Christ, and therefore must come out of it, least we partake of her sins, and if this way of ar­guing from Analogy, be not good and safe, we doubt whether Mr. Baxter, hath any thing to defend Infant-Baptism with; since the best argument, that all learned men have ever de­fended it by, is the proportion it hath to Circumcision, from whence they conclude by a parity of Reason, that what was used to Infants before, in order to their admission unto Church priviledges, may be continued now to them under a New administration, and the very same manner of reasoning will hold in the present case, which is not an effect of Ignorance, and Rashness, but of Spiritual Soundness, and Sobriety.

He doth at large recite the Corruptions, Excep. 7. that were in Former Churches and thence would inferr the unlawfulness of separati­on, Dir. 5. p. 33. where such corruptions are still continued; But this he doth very Impertinently, For though many errors, both in Doctrine and Life, were formerly admitted, yet none of them were imposed as Conditions of Communion, which is at this day the complaint and grievance of all the Separate, and of which they have frequently desired redress, but in vain, in order to communion.

He relates, Excep. 8. p. 55. that he hath met with many conscientious professors, who would not communicate with the Parish Churches, because the people were ignorant, who when he had examined them, have [Page 5] proved ignorant of the very substance of Christianity, It is hardly possible to believe that he hath met with many such, or if he had, yet ought not such things to be concealed? are not we commanded not to reveal the secret of another, which pious and prudent Rule Mr. Baxter hath not scrupled to sin against, and therefore may justly fear what follows in the text, That, He who hears it will put him to shame, and his infamy shall not turn away, Prov, 25. 9. 10.

They are very unweighed and rash words, Excep. 9. p. 93. when he says, Shew me in Scripture, or in Church History, that either there ever was De facto, or ought to be De Jure, such a thing in the world as the Papists call the Church, and I profess, I will immedi­ately turn Papist: We think none can write thus, but declares a great unsteddiness in his Religion, for none that knows Church History, but can prove that such a Church, as the Ro­man, hath been near 1300. years, actually in being, and we much wonder that any Protestant, should be found, though but by the by, equalling of Church History to Scripture as if the uncertain tradition of the one, were to be as much accounted of and followed, as the divine and infallible Reve­lation of the other.

Having profecuted the grounds of our departure from the Church of Rome, p. 84. he concludes insolently, if this answer seem not plain and full enough to you, it is because you understand not Christian sence and Reason; But certainly it can be nothing else but intollerable Pride, that dares charge another with want of Christian sence and Reason, who doth not understand the force of a consequence of Mr. Baxters making sence he too often faileth in the truth and evidence of his de­ductions.

When he sayes, Excep. 10. p. 116. We may have local presential Communion, with that particular Church, where we are present, unless they hinder us by Unlawful terms, this, bating that insignificant Jargon of Local Presential Communion, is no more then we all affirm. [Page 6] Only we add, that at this day unlawful terms are imposed upon us, and because of them we are necessitated not so much to separate, (for we never yet were of them) as to forbear Communion.

Among the sects which charge one another, Except. 11. p. 132. he reckons the Papists and Protestants, but this is a very New and odious Nick-Name, to call the Protestant, by the title of a Sect, and to make it part of their guilt, that they conclude, A Papist cannot go beyond a Reprobate, nor a worshipper of the Beast be sa­ved? Which being the express words of Scripture, Rev. 14. 9, 10, 11. And mentioned in so slight and abusive a manner by Mr. Baxter, makes us judge that he may in time, be brought to a compliance with them, of whom he is pleased to write more favourably then the Scripture allows us (that are in his sence the plainner and duller sort of Christians) to speak or conceive.

He speaks something but very triflingly about scandall, Except. 12. p. 135. and shows how little he understands the true Notion of it, when he dares affirm, Many times I have the rather gone to the Com­mon-prayers of the Publick assemblies, for fear of being a scandal to those same Men, that called the going to them a scandal: But the Apostle Paul would not eat flesh, (which certainly is far more Lawful, then to go to those prayers, which are of a suspected, if not Idolatrous Original) rather then he would of­fend his weak brother, whose practice we wish Mr. Baxter, would have condescended to conform unto, And then all such expressions as these would have been forborn.

He reports, Excep. p. 140. that many a faithful Minister he hath known, who have freely confessed to him, that pievish self-conceited Christi­ans, inclined to separation, were a far stronger temptation to them, to forsake or over run their own understandings, then all the offers of Honours or Riches could be on the other side. We may well doubt of the truth of this story, for we can hardly think that any, much less many a faithful Minister, would so reproach [Page 7] their people, and their Honourable Name which is upon them, as to call them pievish and self conceited Christians, But if some have indeed formerly complained of the too great proneness to separation, when there was no such evident and pressing necessi [...]ies for it, we doubt not but they expected so much prudence and faithfulness from Mr. Baxter, as to conceal their complaints; and not vent them now, when the state of affairs is so wholly altered, I ho [...]e hereafter all that fear God, will be very careful how they make any com­plaint unto a Person, who will take the next worst occasi­on to revile a whole Innocent and Godly (and likewise suffering and afflicted) Party, by a malitious and unworthy publishing of it.

He compares odiously the Separatists to the Quakers, Excep. p. 152. and affirms of them, that as the Quakers by the very terrour of their words did frighten many women and boys into their s [...]ct, be­fore they understood at all what it was that they were against or for, so do the Separatists declaim against our sinfulness of Parish assem­blies and Communion, till they have frightned the ignorant into their mistaken Zeal. And as if this were not enough to make them all absurd and ridiculous He doth in another p [...]ace endeavour to render them Perverse and malitious, by saying uncharitably as well as falsly every Separatist▪ p. 201. Anabaptist Antinomian doth too willingly put his errors into his Prayers: Where by mentioning the Separatist, as a distinct body of Men, from the Antinomian, Quaker, and Anabaptist, it is evi­dent he can mean no other, but his Presbiterian and congre­gational brethren, of whom to affirm, that they all too willingly put their errors into their Prayers, and preach meerly to fright the ignorant into their mistaken Zeal: this is to do what he can to make that Character be believed concerning them, which only Papists, and the more carnal sort of the Episcopal party, have ever ventured to give them, We must therefore ap­peal to God against this sl [...]nde [...]er, and eatnestly pray that he would please to rebuke him.

[Page 8] He speaks very slightly of Prayer, Excep. p. 158. in comparison of stu­dy, for the attaining of wisdom, calling it too cheap a way; which shows you how little he understands the Nature of True Prayer, which is a travail of the spirit, and calls for the whole attention of mind, and inward workings of thoughts in a far more intense and earnest manner, then any study can, nor doth Solomon direct to any other way principally when he commands us to lift up our voice for understanding Prov 2. 3. so the Apostle James if any man want wisdom, let him ask it of God, Jam, 1. 5. Which when we call to mind, we cannot but wonder that any dares so expresly go a­gainst the very letter of Scripture, and likewise the reason of the command, since it is not study, but the blessing of God (which is obtained by Faithful and diligent prayer) that makes either [...]ich or knowing, but we have done with wondring at Mr. Baxters boldness, for what follows in justification of his unwarrantable conceit, exceeds all ordi­nary bounds of sobriety, I [...] is considerable saith he, not only that Christ increased in wisdom in his Youth, p. 158. but also that he would not enter upon his publick Ministry till he was about thirty Years of age, when it had been more easie for Christ to have go: all knowledge by two or three earnest prayers thou for any of us Whether will not Pride and overwening carry a man! he that had so trampled upon his brethren without any regard to their innocence or snfferings now speaks but slightly of our Lord Christ himself! For doth he think (or, if he doth not how dares he insinuate it!) That our Saviour staid till he was 30 years old, before he entred upon his ministry that he might be more perfect in wisdom, was it not, that he might in all respects fulfill the Law that time of Life being ordained for the Priests of old to enter upon the Tabernacle-service, Numb. 4. 2, 3.? Or may we suppose, that that Lord Christ, in whom dwelt all the Fulness of the Godhead bodily, and who was infinitely perfect, as God and Man, in the fiast moment he was born, had any adition of Grace, or wisdom (except as to the manifestation of it in his Humane [Page 9] Nature) upon his earnest prayers! Was he not rather here­in a pattern to us, that we should be instant in prayer, since he, who needed it not for himself, did so constantly use it! so that to speak so lessingly of prayer and Christ; to undervalue so much the unspeakable­ness usefulness of one, and the incomprehensible majesty of the other, becomes very well the Spirit that Mr. Baxter writes with, but not at all that which hitherto he hath pre­tended to.

He calls them Poor Fanciful Women, Excep▪ p. 167 and melancholly per­sons, that ordinarily receive comfort by suggested Texts, of Scripture, and would abuse their piety herein, by using a Phrase more beseeming a Jester, then a Judicious Divine, If a Text of Scripture come into their minds, they say, saith he, this Text was brought into my mind, and that text was set upon my spirit: If this be not to sit in the chair of scorners, what is? For is not this the very language of Holy men, that Mr. Baxter would expose to scorn! In the multitude of my perplexed thoughts, (for so the Hebrew word signifies) within me (saith Holy David) thy comforts delight my soul, Ps. 94. 19. Where by Comforts, he means some Scripture promises, at that very time suggested, in which he found satisfaction, as is plain; Ps. 119, 50. 52. And is not this the ordinary safe way of receiving comfort [...] for what the word speaks, that the spirit speaks, and he is promised by our Saviour for this very end to bring Scripture to his peoples re­membrance, John 14. 26. And indeed, when a soul op­pressed with sorrow before, shall suddenly find ease, by having some Scripture brought to their mind, which be­fore they thought not of if this be not the Spirits work, as a Comforter, we shall be alwayes doubtful, how and when he performs that office? which way of Doubting Mr. Baxters Divinity leads into, which sufficiently shews it is not of God. For God calls us to Hope perfectly, and to rejoyce in that Hope.

[Page 10] But as if he could never speak meanly enough about Prayer, Excep. p. 176. he adds further, It is a wonder how they that believe Scripture, can make themselves believe, that God makes such a matter as they do of their several fo [...]m [...] and words of Prayer, But doth not God regard the manner of our addressing to him? must not we pray in the Spirit! and doth not God seek such to worship him? so that we rather wonder how any that believes Scripture, can be guilty of such crude and un­grounded assertions, And were we as forward to pass a cen­sure, as Mr. Baxter is we should quickly conclude every such Trifler, that in defence of Humane Inventions and impo­sitions in Prayer, will affirm rashly, that the Pharisees had a Lithurgy, and our Sa [...]iour and his Apostles of enjoined with them in it, doth neither believe Scripture, nor himself; but tries to abuse the credulity of his Reader, by his weak and pe­remptory assertions.

It is well Mr. Baxter is grown so scruplous and tender that he is offended, Excep. p. 187. if any break jests upon Common prayer, VVe must in charity believe he is serious, but then he should have given us occasion to think that not many years ago he was delighted in such kind of things himself, for we must appeal to all unprejudiced Readers whether any thing could be more Ironically spoken then what he (or at least those, from whom he did not discent) writ in the Savoy dispute, p. 9. Cold prayers are like to have a cold return and therefore even for peace sake let us pray more heartily and copiously then the Common-prayer-book will help us to do: And whe­ther this be the cause, or whether it be that the Common-prayer book hath never a prayer for it self, we find that its prayers pre­vail not to reconcile many sober, serious persons to it, that live in Faithful Fervent prayer: Thus being High Priest for that Year he prophesied, but since he is so much better informed, that he hath much ado to forbear making Homilies, and pleads strongly for them, though at that time he was afraid of them least they should make us Ruffians p. 21. which Reason [Page 11] still continues in force against them, though Mr. Baxter hath either left or lost it.

We pass by his prophane story, p. 188. as fitter for Ranters, and the persons he pleads for Communion with, then for se­paratists, and we challenge him to tell us the names of those that used such Ruffian like expressions (which we judge Mr. Baxter did greatly sin in repeating) or else let him not take it ill if we thinke he invented them (as he did the Pharisees [...],) on purpose to make his brethren odious, and to justifie the persecution against them. Nor can we imagine any other endin that strange Prayer, p. 192. O Lord pitty thy p [...]or Church, whose Pastors themselves are so pievish in their ignorance, and tempt other men by their f [...]llies to justifie all their severities against them and others.

But Mr, Except. p. 193 Baxter being once got into the chair of the [...]rnful will not easily out, and therefore goes on. It is [...] odious sound to [...]ear an ignorant rash self-conceited person, especially a Preacher, to cry out Idolatry, Idolatry, against his brethrens prayers to [...] because they have something in them to be a­mended: Whereas we do not therefore think any thing to be guilty of Idolatry, because it hath something in it to be amended; but because it is used in the worship of God, without any command from God to make it lawful, and this we must tell our Dictator is a species of Idolatry, and [...]orbid in the second command, and if he will not re­ceive it so, It is, to use his own arrogane and imperious words, p. 84. because he understands not Christian sence and Reason.

That what is unlawfull [...] commanded▪ Excep. p. 194. 195. may be lawfully obeyed, he asserts, but, according to his usual manner, neither proves, nor at all pertinently urget [...] it: Since the questi­on is about the worship of God, and not about the matters [Page 12] of little importance, In which for peace sake we would part with our right though in the matters of God, we may not, and when Mr. Baxters adds, some accidents may make e­ven an indifferent thing so great an evil: at no mans command can preponderate and make it lawfull: He leaves the question as he found it, and overthrows the design of his own asser­tion: For we say such accidents do at this day attend the things imposed on our practice, that no command can pro­ponderate and make them lawful, so that we have Mr. Baxter at length, though very unwillingly; defending those that he endeavours to traduce and condemn; which is not the only time (so great is the force of truth) that we find him so doing. For in showing what Pastors we are to joyn with p. 203.. In venturing to tell us, that by Separatists p. 240. he means only those that account true Churches of Christ to be no Churches, or that account it unlawful to hold Communion with those Churches, whose Communion is not unlawful, and lastly, when he calls them Church-dividers, who fly from the antient simplicity and primitive terms of Church-Communion, and add their own little Novelties, as necessary things; He hath hereby discharged us from being either Separatists, (who are willing to commu­nicate with all true Churches so far as they are true) or Church-dividers, since we impose nothing, but are at this day violently imposed upon, of which we have often, though without any hope of redress, complained in order to Communion, and we hope the Bishops will no longer re­proach us with Mr. Baxters authority.

He says, Except. p. 196 Our presence at the Prayers of the Church is no Profossion of consent to all that is [...] in those Prayers, but since the Apostle thought otherwise in a like case of sitting at Meat in an Idols Temple, 1 Cor. 8. 10. And yet in defence of that ungrounded assertion, Mr. Baxter speaks boldly, if not blasphemously, How doth foreknowing the pastors faults make them mine? p. 200. take [...] you make not God the greatest sinner and the worst being in all, the world, we tremble to read [Page 13] this passage, for how God concurrs, even to sin it self, as it is an action, and hinders not that (yet without sin in him­self) which he foreknows will be ill done by others, this we profess is a M [...]stery which we fathome not, but cry out con­cerning it, as the Apostle Paul did, Oh the depth of the riches, both of the wisdom and knowledge of God, how unsearchable are his judgements, and his wayes past finding [...]t, Rom. 11. 33. and this relieves ns in all those perplexing enquiries, that God hath tied us to a known Rule, but his own soveraign will is that by which he himself acts, and for which he cannot be to us accountable, and therefore for any to argue, from men who are under a Law, to God, who is infinitely above it, is an unjustifiable Rashness, neerly bordering upon Impiety and prophaneness.

When he says, Excep. p. 207. it is she opinion of injudicious furious spirits, that no truth is to be silenced for Peace, besides the bitterness of his spirit, discovered in the phrase he useth, we have this to observe, that we wish he had observed his own Rule, and then this injuditious furious peace of his had been spared, It being very true, what he afterwards dictates ( a) Who are impatient of holding in their opinions, do but proudly esteem their own understandings pretious, we hope Mr. Baxter will apply it to himself, and he humbled for his proud impatience.

It were easie, Excep. p. 210. saith he, to instance in unseasonable and impru­dent words of truth spoken to Princes, which have raised persecu­tions of long continuance, but it is not more easie to instance in Princes ruined by Flatteries, or by the sinful silence of those whose duty it was to reprove them? and, secondly, were not those Princes, who could not bear truth, much more to be blamed, then those, who (how imprudently so­ever speak only truth to them! or thirdly, doth Mr. Baxter think that Elijah and Micajah, did well in reproving Ahab; and John Baptist in reproving Herod, though it is certain [Page 14] that it caused persecution, and the last was imprisoned, and afterward lost his head upon it, Luke 3 19. 20. And fourth­ly, may not Gospel Ministers, follow these holy mens ex­ample, since all Scripture is written for our instruction! If in­discretion and fear of consequences, may discharge from do­ing so necessary a duty, whoever hear of their sins; yet Princes never shall, but must be left by our desperate and forbidden silence, Isa. 58. 1. unto an hopeless state of impenitence.

He hath found out a new cause of separation and such as we doubt not the Pope will thank him for when he says, Excep. p.212 al­most all our contentions and divisions are caused by the ignorance and inj [...]diousnesse of Christians: For it is evident that our contentions at this day, are principally if not wholly, cau­sed by the Pride, impertinence, and tyranny of imposers, which guilt Mr. Baxter would ease them of, by charging it upon the ignorance and injuditiousness of Christians, but who thus justifies the wicked and condemns the righteous, must expect the punishment threatned to such an undoing practice Is. 5. 20. Besides, we cannot understand the meaning of such phrases, is Dull Christians, Ignorant and in­juditious Christians, for whoever are Christians indeed, have received an a [...]ointing, by which they knew all things, 1 John 2. 20, 27, and should not have such vile epithites affixed to them, which only tend to expose even Christianity it self, as if it did not cure those which sincerely imbraced it of their ignorance and injuditiousnesse.

It is not, Except. p. 214. saith he the least pitty that many good people, e­specally youth and women, should be so weak as to value an affecti­onate tone of speech above a juditious opening of the Gospel; and again, ( a) it grieveth my very soul to think what pittifull, raw, and ignorant kind of Preaching is crowded most after is many place, p. 215. for the meer affectionate manner of expression and [Page 15] lowdness of the [...] voice: What could Parker or his Bro­ther the Dialogist have spoken more reproachfully against that Preaching, which God doth ordinarily own as his instru­ment in working conversion by! And indeed we may easily forgive those Shimei [...]s [...] from whom we had no reason to expect better, when one from our own bowels doth thus seek our Life! But is Mr. Baxter grieved indeed that ignorant preaching is crowded after? we hope then he will ease him­self, by discovering who they are that deceive such Mul­titudes.

But if he continus silent, and leaves the charge at ran­dome, we must think it concern, all that are at this day in­gaged in a Gospel Separation, and then, not so much to right our selves, whose work is with the Lord that knows us, as to make this proud man know his sin and folly, we must tell him, that for depth and variety of Learning, skill in the Langua­ges, knowledge of Scripture, Sobriety of Life, and (which, in preaching, is equal to any of these) an affectionate and zea­lous earnestness in expressing the truth of God for the salva­tion of Souls, very few exceed those Preachers, whom (for some foolish stories that in former days he knew) Mr. Bax­ter doth not fear to contemn and villifie: If we shall be ac­counted fools in this glorying, we can sincerely say, He hath compelled us, 2 Cor. 12 11. But we had rather glory in our in­firmities, and among others, in this very reproach that we suffer, that so the excellency of the power, whereby God is pleased to work in such weak instruments, may more evi­dently appear to be of God, who we doubt not, as he hath, so will continue to own the affectionate and earnest Preachers of his free Grace, when such juditious selfesavers, as Mr. Baxter, who have left off the Lords work, and instead of helping it forward with us, are weakning our hands and disgracing us before the builders, Neh. 4. 2. 5. shall be ashamed of their envy.

[Page 16] It is altogether a new [...], Excep. p. 216. to affirm Dictator like, [...]; which are of necessity to [...] you must ever keep company with the Universal Church, [...] who shall tell us what is the Universal Church, and where we may find it? or how comes the Scrip­ture not so much as to be mentioned; from which alone the Nature and [...] of a [...] Church is to be taken? But what he adds, is much more conceited and singular, In [...] of high and difficult speculation; the judgement of one man of extraordinary understanding & clearness is to be preferred before both the Rulers and the Major vote, we suppose Mr. Baxter hopes, as Haman did in a like case, [...] 6. [...]. that he shall be the man, or else he would not have advised us to preferr the judgement of any one man whatever, when he know [...] we believe that the Scripture is both perfect and plain, and for his matters of high and difficult speculation, such as are the Re­conciling the absoluteness of Gods decree with the freedom of Mans will, and the like, which Mr. Baxter troubles himself and his Readers about, we know we may be safely ignorant of them, since they are things we are not able to understand: and for other points, which possibly Mr. Baxter may think too plain and easie for his profound understanding, we are already taught by a greater then [...], that if an Angel from Heaven [...] any thing against them, we are to wish an Anathema to him, which sad imprecation we desire Mr. Baxter to be very careful he doth avoid the occasion of deserving.

He seems to us very much to dispurage the reputation of honesty, Excep. p. 219. when he scruples not to affirm, It oft falleth out, that honest people are like straying sheep, if one leap over the Hedge the rest will crowd and strive to follow him. This we think is enough to make people afraid of being honest, if indeed when they are so, they are so apt to go astray; and we hope it will be a warning to those that are truly Honest, to take heed how they follow Mr. Baxter in these his Out-leaps.

[Page 17] But as if his enmity was against strictness, Excep. p. 221. as well as honesty he tells us, Sometimes the [...] after one o­pinion, and sometimes after another, and therefore (if we may think one who dares write [...]) he adviseth, study well what is, the common error of the Religious party in the times and places where you live, that you may take a special care to escape them. We believe such counsel was never given to Christi­ans before, we are indeed commanded not to conform our selves to the World, nor to have any fellowship with the unfruitful works of darkness, but first to suppose that the Religious party have generally some common error among them, and then to advise that we should carefully study that to escape them; This counsel we think Mr. Baxter may be the Father of, nor do we envy him the honour of it; But he that a few pages before bids us keep to the Universal Church, and to agree with the generallity of Christians, should not so soon have for­got himself, and made both that Doctrine and his present aduice ridiculous.

It is a pritty odd expression, Excep. p. 220. If any sect should rise up in England, who should deny Christ, or the Scripture, or the Re­surrection, or the Life to come: This we look upon as very soft words to call open Impiety and prophaneness, by the name of a Sect, but yet very well agree with the Spirit of one who had given so many worse to them that are innocent, & careful to please God by a Gospel Separation.

Notwithstanding he makes slight of that Argument, Excep. p. 220. that hath been often urged against the Common-prayer, How many saith he, do take a form of Prayer or Liturgy to be unlawful, [...] because most of the worser sort are for it? And have they not reason, for may we not justly suspect that to be had in the worship of God, which the wickedest sort do love; and doth not the Apostle John warrant us thus to argue, 1 John 4. 5. They are of the World therefore they speak of the World, and the World [...] them: we desire Mr. Baxter to read [Page 18] that Scripture upon his knees, and then we hope he will retract what he hath written.

He flies upon all sides, Excep. p. 232, 233. that are for Order in any kind, without expressing himself whether he is for Papal, Presby­terian, or Independent Government in the Church. And as if this was not crime enough to seem unsetled in so necessary a point, which so nearly concerns the honour of Christ, who is Lord of his House Heb. 5. He doth likewise write very dubiously about justification▪ whether we are to take it to be by faith or by Works, and we fear he is not sound in that point, since we find him calling it, The presumptuous boast of being Righteous, by Christt imputed Righteousness: The Lord we hope, in mercy to his Church, and particularly to those who have been deceived into a good opinion of him, will bring this Man upon his knees, that he may make a publick acknowledgment of his folly, in venturing to use such daring expressions, and in pretending to be wise, especially in so fundamentall a point, as justification, above what is written, For if there is possibility for us to be saved any other way in a­ny sense, but by the Righteousness of Christ imputed to us, and received by Faith, not only the Scripture was written, but likewise Christ died in vain, Gal. 2. 16. 21. and 5. 3. 5.

Let them; Except. p. 138. saith he, that think they can never speak bad e­nough of nature, take heed least they run into excess, this is strange counsel to them that have learned from Scripture, That e­very imagination of the Heart of Man is evil, only evil, and that continually; That, The Natural Man cannot receive the things of the spirit of God; That, The wisdom of the flesh is enmity a­gainst God, and the like, so that we do not see, if we will allow the Spirit of God to be the best counsellour, how we can speak bad enough of corrupted Nature, as the Nature of every man now is. And had not Mr. Baxter told us be­fore; that he understood by Flesh, only the sensitive appetite, (when the Apostle means the whole corrupt Nature, even [Page 19] the Understanding, Col. 2. 18. as well as the affections) we should have wondred at this passage, but now we see one firm reason to deny the least allowance of Free-will in the things of God, since those that hold it in any degree, are strongly inclined to deny Original sin and corruption, which if Mr. Baxter hath not felt, yet we see daily occasion to com­plain of, and to abhor our selves for.

I find: Excep. p. 241. saith he, many surly proud professors, much proner to Reproof, then to exhortation; Their Pride and self conceitedness makes them forward: But Mr. Baxter would have done well to have spared himself, for he is doing the very same thing throughout his whole book, and therefore we hope he is content to be accounted, a surly proud Professor.

Christian Magistrates are a blessing for believers: Excep. p. 244. which is a Truth we doubt not of, but when he adds by way of Rea­son, for if they persecute some, yet they usually protect more, we think we ought to reply, That if they persecute any [...] they contract a Guilt upon all: The whole Land of Israel suffered for Manass [...]s sinful persecution; and we think they do a very ill office to Magistrates, that insinuate, it is possible for them to persecute some, and yet be innocent.

That the spirit of separation, Excep. p. 254. is the same with that of persecu­tion, is a most ungrounded, as well as unchristian assertion: For in many cases we may, and ought to separate in love, 2 Thes. 3▪ 14. 15. but Persecution in no case can consist with it; which, after many virulent & unhandsome expressions upon this subject he is forced at last himself to confess p. 262.

He asks many questions, Excep. p. 265. about Church Communion, but he knows the Proverb, and let that answer him.

He takes it ill that we should think the Church of Christ, Excep. p. 267. to consist but of a few, but when he says the belief of this, is [Page 20] the next way to Infidelity, he casts the reproach upon the, word of God which affirms this expresly, and not upon us who from thence have received it.

I have, Excep. p. 268. saith he, much [...] to forbear naming some high Professors, who died Apostate Infidels, deriding Christianity and the immortality of the Soul, who once were Separatists. And cannot he name many of the Church of England who daily do the same? or might not the Heathen have thus reproached the Primitive Christians because many went out from among them 1 John 2. 19. Thus to reproach a whole party, for the mis­carriages of some few, without taking notice how many more and greater Fau [...]ts are in those whom they wou [...]d de­fend, is the usual artifice of such that think themselves con­cerned, upon any wretched terms whatever to maintain an ill cause, and have prostituted their consciences to defend an Argument.

In defence of Forms of Prayer, Excep. p. 281. which he would seem ve­ry tender of, he saith, Restore the same Spirit unto the former words and they will be as good as they were at the beginning, which is very true, but impertinent: For therefore we say The same words ought not to be used, much less imposed; because no man can Restore the same spirit to them, and we cannot believingly expect that God will do it, because we have no promise for it; nay it would be a tempting of God to expect any such thing in a worship which he hath not commanded.

He compares Cromwell unto the Tyrant Maximus, which may be true, Except. p. 374. but is most unbecomingly done in Mr. Baxter, who dedicated a flattering book to his Son.

We have many more things to except against, Excep. p. 393. but we confess we are tired in gathering so many noisome weeds, and therefore shall relieve our selves and the Reader, and [Page 21] conclude all with the Comical Description of some, whom Mr. Baxter calls an ignorant sort of Ministers, that have clum­sie wits, unlearned Sots, that should be conscious of the dulness and ignorance of their f [...]mbling and unfurnished Brains, silly Souls, and the like, which had Ben. Johnson of old, or Hudi­bras writ now, we might have passed it by, as a peice of Wit and Drollery and only blamed the Poet, but for Learned Mr. Baxter, Mortified Mr. Baxter, judicious Mr. Baxter, one that thinks himself many removes from those that he stiles the younger and emptier sort of Ministers) to fall into such levity, will I hope warn all, to take heed how they overva­lue themselves, least God in judgement doth leave them to themselves, as he hath evidently done this poor man, whose recovery we can sincerely pray for, and should much re­joyce if taking a review of what he hath writ, from these exceptions of ours, he might be stirred up to give satisfaction unto the Churches of Christ, by a second and more seasonable Retractation.