Sober and Useful REFLECTIONS UPON A TREATISE OF Mr. RICHARD BAXTER'S, STYLED, [Sacrilegious Desertion of the Holy Ministry rebuked, and Tolerated Preaching of the Gospel vindicated.] WITH A most serious PREFACE to the same, Out of the said, Mr. BAXTER.  
Written about eight years since, and not Printed, but now made Seasonable to be Published, by the Repetition of some Material Points, which are here reflected on, in Mr. Baxter's late Hasty Answer to Dr. Stillingfleet's Sermon.  — Nonúmque premantur in Annum. 
LONDON; Printed for Richard Chiswell, at the Rose and Crown in St. Paul's Churchyard. 1680.   

To his Respected Friend, Mr. R. C. BOOKSELLER.  
SIR,  
THe ensuing Reflections were written about eight years since, and then upon the coming out of a more particular Defence from the Worthy Person immediately concerned, [called, The Doctrine of Schism fully opened, and applied to Gathered Churches, 1672.] were consigned by the Author to a perpetual obscurity: But since this Daring Champion hath entered the Field again in his battered Armour, and threatened to appear still further in the selfsame Cause and Argument, the Publication of these Notes is made seasonable, to the intent that he himself, and others, may take notice, what Advances have been already made by him; and how, notwithstanding the Flourishes of his Anger and Ostentation, he hath really little afresh to offer unto the World, but odious Repetitions only.  
And to this purpose, if you please, you may print them: And together with them, this Honourable Character, which one of his professed Friends bestows upon him:  
[That he never yet wanted Argument against the Cause, or Rebuke against the Person of any Man that ever opposed him.  
That he hath Troops of Propositions always at command, and so many Yokes of Distinctions, as to make good whatsoever he hath said, be it never so bad.  
That he hath one very strange and wonderful piece of Artifice, that be the Controversy what it will, he can make his Adversary differ with him about the Existence of a God and Christ, an Heaven and Hell.  
Nay, that he can make him say any thing that he himself thinks he can most easily oppose; or if he cannot make him say it, affirm and prove that he saith it, and then thunder out a Volume against him for saying so.  
In a word, That He is the Man of 
* [One that hath read Lullius, and his Commentators.] Answ. to Dr. Stilling. p. 45.  Art, that can do and undo, prove and disprove the same thing.]  
Which yet I had not added here, but that it is so very agreeable to his new Attempts.  
It would have looked more modishly perhaps, to have entitled the Book, Speculum Baxterianum, or Baxter against Baxter. The truth is, as it was said of Arcesilas, He hath introduced Genus Philosophiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a self-contradicting Philosophy, which, if it prevail, will fill the World with Scepticism, and endless Disputations. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] And if there be any thing that seems severe in these Reflections, he must thank himself for it, who hath furnished the Collector with so many Materials: So easy a thing it is for self-esteeming Men to talk to their own Reproach, as he somewhere hath it.  
But nevertheless I am for retaining still the more modest and less affected Title.  
SIR, I am Your Friend and Servant, M. A. July 20. 1680.   

A most Serious PREFACE Out of Mr. RICHARD BAXTER.  
To the Christian Reader.  
IF I speak plainly of the Quality of the Author's Arguings, 
Sacril. Desert. pag. 4.  I desire the Reader not to interpret it, as if I had not the heartiest desire of Peace.— But Words are not answered according to their Nature, when the Nature of them is not opened.— Plain-dealing is not the Sign of Enmity, but Love. 
Pag. 132.   
The Law is open, our Writings and Doctrines are easily tried. 
☜  If we say Evil, bear Witness of the Evil. 
Pag. 32.   
Mark that Preacher, Conformable or Nonconformable, who stirreth hardest for his own Honour, 
Pag. 88  and would raise it by dishonouring others, and is most impatient of all that cloudeth him, and is only for those that set him up; and look out no further for a Mark of Badness, 
☜  but take that Man for one of the worst, how wellsoever he preach or pray.  
Art thou ready to censure the Doctrine of thy Teachers, the Actions of thy Rulers, and the Persons of thy Brethren? Beyond doubt thou art a proud Person; 
Saints everlast▪ Rest.  Pride hath seized on thy Heart: There is too much Hell in thee, to have any acquaintance with Heaven.— There is no more Heaven than there is Humility.  
Certainly Pride is a greater Sin than Whoredom or Drunkenness; 
Gild. Sal●ian. p. 179.  and Humility is as necessary as Chastity and Sobriety. Truly, Brethren, a Man may as certainly, and more slily and dangerously, make haste to Hell in a way of Profession, and earnest Preaching of the Gospel, and seeming Zeal for an holy Life, as in a way of Drunkenness and Filthiness.  
Above all, see that you be Followers of Peace and Unity, both in the Church, 
Epist. Ded. to Saints everlast. Rest.  and among yourselves. He that is not a Son of Peace, is nor a Son of God. All other Sins destroy the Church consequentially, 
☞  but Division and Separation destroy it directly. Building of the Church is but an orderly joining of the Materials; and what then is Disjoining, but pulling down? Many Doctrinal Differences must be tolerated in a Church; and why, 
☞  but for Unity of Peace? Therefore Disunion and Separation is utterly intolerable. Believe not those to be the Church's Friends, 
☞  that would cure and reform her by cutting of her Throat. Those that say, No Truth must be concealed for Peace, have usually as little of the one as the other. 
☞  
Ibid. — Do not your Hearts bleed, to look upon the State of England, and to think, how few Towns or Cities there be, where there is any Forwardness in Religion, 
☞  that are not cut into Shreds, and crumbled as to Dust, by Separations and Divisions? To think what a Wound we have hereby given to the Christian Name?—  

Ibid.  I differ from many in several Doctrines of Moment,— And yet if I shall zealously press my Judgement on others, and seek to make a Party for it, 
☞  and disturb the Peace of the Church, and separate from my Brethren, I should fear lest I should prove a Firebrand in Hell, for being a Firebrand in the Church. And for all the Interest I have in your Judgement and Affections, I here charge you, that if God should give me up to any Factious Church-rending Course, 
☞  against which I daily pray, that you forsake me, and follow me not a step.—  
I thought once, that all that talked against Schisms and Sects, did but vent their Malice against the best Christians under those Names: 
Pref. to C●re of Church Divis.  But since that, I have seen what Love-killing Principles have done. I have long stood by, while Churches have been divided and subdivided; one Congregation of the Division labouring to make the other contemptible and odious, and this called the Preaching of Truth, and the purer Worshipping of God. 
☜  I have seen this grow up to the height of Ranters, in horrid Blasphemies; and then of Quakers, in disdainful Pride and Surliness; and into the way of Seekers, that were to seek for a Ministry, for a Church, a Scripture, and consequently a Christ. I have many times heard it break out into more horrid Reviling of the best Ministry, and godliest People, than ever I heard from the most malignant Drunkard. I have lived to see it put to the Question, in that which they called the Little Parliament, Whether all the Ministers of the Parishes of England should be put down at once? When Love was once killed in their own Breasts by those same Principles which I here detect. I have seen how confidently the Killing of the King, 
☜  the Rebellious Demolishing of the Government of the Land, the Killing of many Thousands of their Brethren, the Turnings and Overturning of all kind of Rule, even that which they themselves set up, have been committed, and justified, and profanely fathered upon God. These, with more such Fruits of Love-killing [King-killing] Principles and Divisions, I have seen. And if after so long, so sad, so notorious Experience, you would have me still to be tender of the Brood of Hell, I mean, these Love-destroying Ways, 
☜  and to show any countenance to that which really hath done all this: you would have me as blind as the Sodomites, and as obdurate as Pharaoh and his Egyptians, and utterly resolved never to learn the Will of God, or to regard either Good or Evil in the World.— The same Sins are continued in without Repentance. 
☜  And how guilty are those Ministers of the Blood of Souls, that will not tell Men of their Sin and Danger?  
He that after the Experiences of this Age, 
Cure of Church Divis. p. 365.  will think it fit to follow the Conduct of Injudicious Zealots, is left as inexcusable, as almost any Man that never had a Sight of Hell. 
☜   
Preach Faith and Repentance, the common Catechism-Principles, (which are of greatest need and use, 
Sacril. Desert. p. 94.  and require the greatest Skill in Preachers,) the Baptismal Covenant, the Creed, the Lord's Prayer, the Decalogue; and do not, on pretence of going higher, trouble the People's Heads with unnecessary things, nor turn them after vain Janglings, much less against Conformity, or any thing that reflecteth upon the Parish-Ministers. You may quickly kindle in your Religious Hearers, 
☞  a factious opinionative kind of Zeal, that shall make them Firebrands in the Church, and no whit tend to save their Souls; and you may deceive yourselves by exercising an opinionative Zeal, whilst you think you are doing the Work of Christ. 
☞   
If there be any among you, that by such a sinful unpeaceable Zeal, 
Ibid. p. 95.  will be censuring and deriding Conformists,— and making them odious to the Hearers, rebuke them sharply, and cherish not their Sin: 
☞  And if they hear not, rebuke them before all; and if they amend not, cast them out of your Communion. And, as you love yourselves, the Church, and others, let not the proudest censorious People be your Masters: Take heed of that base complying Humour, 
☞  that maketh some they dare not displease them, lest they should call them as bad as they do the Conformists. But if you come to this, it is the Women and Boys, that have least Knowledge, and most proud censorious Passions, that will be the Church-governors. Keep your Authority, let them take it how they will, 
☞  and be not servile Followers of the People's Errors and Irregular Ways.  
If you set yourselves in a dividing Way, secretly to rejoice at the Conformable Minister's disparagement, 
Ibid. p. 90, 91.  and to draw as many from him as you can, you are but Destroyer's of the Church of God: 
☞  Call yourselves what you will, I call you Destroyer's, if you are Dividers.  
Preach zealously for Love, against Love-killing envious Zeal: Teach them to know that all Men are imperfect and faulty, 
Ibid. p. 95, 96, 97.  and so is all men's Worship of God; 
☞  and that he that will not communicate with faulty Worship, must renounce Communion with all the World, and all with him. Unteach them that false Conceit, that all Book-Prayers are unlawful, yea, or all that is imposed. 
☞  Read over to them those Psalms, which have frequent Repetitions and Responses, that they may know that such are not unlawful. If it be lawful for the People to sing God's Praise, it is not unlawful to say it: Do you doubt of the Consequence? Prove to us what difference there was between the Ancient Singing, and our Laudatory Saying, and you will find your Task too hard. Unteach them that paltry Principle of placing Religion in being cross to the rest of the Congregation; 
☜  as when they will not stand up at the Creed, or at the Hymns of Praise, when Reason and Use tell us, that standing up is a convenient praising Gesture: and when the Primitive Churches (from an unknown Original, calling it an Apostolical Tradition,) unanimously commanded Standing only in all the Lord's Days Adorations; which because we cannot now well observe, it is decently confined to Praises only. And in this the Conformists do better and more decently than you. And it is sorry Perverseness to fly from a better Way, because others use it. Unteach them their unwarrantable Self-made Tests of Church-Communion, 
☜  as if there must be any other Proof of Holiness needs given, besides a sober Profession of Christianity, that is, of the Baptismal Covenant, not provedly contradicted by Heresy or a wicked Life. If we are Nonconformists, because we cannot comply with all invented uncapable Terms of Communion from others, why shall we make such Engines to divide the Church ourselves, and do the very things which we condemn in others? 
☜  Unteach them their expectations, that all the Church must be satisfied of the Sincerity of each Communicant; 
☜  or that the Presence of the Unworthy, who are admitted by their own false Profession, or by the Minister's Fault, doth make it unlawful to others there to communicate. The Book called the Cure of Church-Divisions, will tell you more such dividing Principles, which you must unteach them. The Ministers that have bred and cherished these, have been our Subverters, and are our Shame; 
☜  and such Principles are the Shame of too many well-meaning honest People. woe to the selfish Teachers, that for their Personal Interest dare not contradict them, but cherish them into their dividing Errors!  
In a word, Help to save Religious People from being superstitious, while they cry out against Superstition: 
Ibid. p. 98.  And make them know, that a Religion which consisteth in our own Modes and Ways of Worship, 
☞  and in decrying other men's, may stand with all unmortified Sin; and that the Flesh is no more denied by sitting, than by kneeling.  
Brethren, suffer me to tell you, that pleasing the ignorant Professors Humours, 
Ibid. p. 101.  
☞  is a Sin that showeth us too humane and carnal, and hath always sad Effects at last. If any say, We shall thus lose our People; and the Separatists, who will cherish all such Humours, will have them all. I answer: We have too long tried the pleasing Way already, 
☞  and see that we cure not, but cherish their Disease. Take God's Way.— And if they will follow Separatists, it is fitter they be misled by such erroneous Persons than by you.  
Should the Ministers of London, that have suffered so long, but use any part of the Liturgy, 
Ibid. p. 105.  and Scripture-Forms, though without any Motive but the pleasing of God, and the Churches Good, what muttering and censuring would there be against them? And Woe to those few Teachers, that make up their Designs by cherishing these Distempers! 
☞  One would think that their Warning had been fair. But, si nati sint ad bis perdendam Angliam, the Lord have mercy upon us!  

Ibid. p. 102, 103, 104  Let me say a word to this Kind of Religious People: Is it not a Shame to you, that your worthiest Ministers should be fain to go besides their own Judgement in God's Worship, 
☞  to humour you? And that they must tell the World, we would mix Free-Prayer and Forms in Public, but the People then will be gone to the Separatists? But how come you to be so much holier and wiser than the holiest and wisest of your Teachers? Mark: 
☞  Is it not more of the Women and Apprentices, that are of this mind, than of the old experienced Christians? Is it not an high degree of Pride, 
☞  in Persons of your Standing and Understanding, to conclude, that almost all Christ's Churches in the World, for these 1300 Years at least, to this day, have offered such Worship to God, as that you are obliged to avoid it, and all their Communion in it? 
☜  And that almost all the Catholic Church on Earth this day is below your Communion, for using Forms? And that even Calvin, and the Presbyterians, Cartwright, Hildersham, and the Old Nonconformists, were unworthy your Communion? Would you have run away from Dod and Perkins, or from Cyprian or Augustin, and said, they are Formal Fellows, not to be joined with? Doth God use by Miracle to make self-conceited Women, and young Men, so much wiser than the most ancient, studious, and experienced Divines? Brethren and Friends, I profess, for your Sincerity many of you are our Joy, 
☜  and it is not a little that we have done and suffered for your sakes: But I must tell you, (for Adversaries will tell it you) that for your Ignorance, Injudicicusness, Pride, Self-conceitedness, you are our Grief and Shame: We are hit in the teeth with such self-wise, ignorant, giddy, and unpeaceable Followers: And we have nothing to say, but to blush, and say, you mean well, and that it is not long of us. Can God's Spirit, 
☜  which ordaineth Elders to be Pastors in his Church, be the Guide of your Judgements, when with such shameless Pride you set up your Errors against the Knowledge of your Guides?— It shameth us, it grieveth us, to hear from England, and from New-England, this common Cry, We are endangered by Divisions, 
☜  because the self-conceited Part of the Religious People will not be ruled by their Pastors, but must have their Way, and will needs be Rulers of the Church and them.  
Yea, I tell you with Truth and Grief, I am confident, (next to men's own Sin, which leaveth them to a Judicial Delusion,) Nothing hath done more to set up Popery,— than the scandalous Instances of your unruliness, 
☜  and Church-tearing Humours. And that you have made more Papists, than ever you or we are like to recover. Nothing is any whit considerable that a Papist hath to say, till he comes to your Case, and saith, Doth not Experience tell you, that without Papal Unity and Force these People will never be ruled or united? It is you that tempt them to use Fire and Faggot, that will not be ruled, nor kept in Concord, by the wisest, and holiest, and most self denying Ministers on Earth.— Woe to the World because of Offences, and Woe to some by whom they come!  

Epist. to separate Congreg.  The Hand of God is apparently gone out against your Ways of Separation: You see you do but prepare Persons for a further Progress. 
☞  Seekers, Ranters, Quakers, and too many professed Infidels, do spring up from amongst you, as if this were your Journey's end, and the Perfection of your Revolt.  

Id. against Crandon, p. 83.  I think, Till we have better taught, even our Godly People, what Credit and Obedience is due to their Teachers, and Spiritual Guides, 
☞  the Churches of England shall never have Peace, or any good and established Order. We are broken for want of the Knowledge of this Truth. 
☞  Till this be known, we shall never be well bound up and healed.  

Gild. Salvian. p· 179.  To be against Discipline is tantum non to be against the Ministry; and to be against the Ministry, is tantum non to be absolutely against the Church; 
☞  and to be against the Church, is near to being absolutely against Christ. Blame not the Harshness of the Inference, till you can avoid it, and free yourselves from the Charge of it before the Lord.  
All which is the most serious Judgement, Admonition, and Advice of  
RICHARD BAXTER.   

The Protestation of the Writer of these Reflections, to all that shall vouchsafe to read them, touching Himself, and his Design.  
THe Writer of these Reflections doth here protest once for all, his real Belief of a God, a Christ, an Heaven, and an Hell: And that he is neither Papist, nor Popishly affected, nor under any Covenant not to obey our Blessed Saviour, against the World and the Flesh; nor yet an Enemy to those truly modest, humble, quiet, and peaceable Dissenters, who do what they can of that which is enjoined them, and for the rest, submit themselves wholly with Patience and Meekness, without contempt or reviling to the Laws and Government.  
That he hath no Malice, nor personal Grudge against Mr. Baxter in particular; nor any Controversy with him, further than as in his public Writings he disagreeth with, and reproacheth his more calm, considerative, and sober Self; or seeketh to undermine and cast dirt upon the Venerable Establishment of this Church and Kingdom, with the Bishops and Governors of both, and All that (as it becometh orderly Christians and Subjects) pay their conscientious Obedience thereunto.  
And, That his Design herein was not to vilify and disparage any thing that is otherwise good and commendable in this Author, (whereof a competent Collection may be seen in the Preface before-going); much less to expose real Piety and Virtue unto Scorn, by reason of the Pretences unduly made unto them; or to embitter the inordinate Passions and Rage of any, against those that differ in some Opinions from themselves.  
But only to check and abate somewhat (if possible) of that fond Esteem this Man of Contradictions expresseth of his own Abilities and Judgement, and that Popular Admiration of Him, which may redound to a Public Mischief.  
And, To warn every one to study a due Consistence with Himself, and Deference to his respective Superiors, whether Civil or Ecclesiastical:  
And, to expose all Pride and Arrogance, Opinionatry and Affectation, Singularity and Self-conceit, Envy and Ambition, Censoriousness and uncharitableness, Morosity and Peevishness, Frowardness and Perverseness, Cavilling and Quarrelsomness, Strife and Contention, Schism and Division, Faction and Sedition, Defamation of God's Priests, and speaking evil of Dignities, Pharisaism and Hypocrisy, Headiness and Rashness, bitter Zeal and Giddiness, Abuse of Holy Scripture, and Superstition, Rudeness and Vnmannerliness, (those Brats of Hell, Pests of the Church, and Incendiaries of the World, which it is great cruelty to be tender of,) unto Infamy and Detestation.  
And finally, To admonish, if any have private Persuasions of their own, not to trouble the Church with the unseasonable divulging them; or if they have Petitions to prefer unto Authority, not to make them first to the People, nor to mingle them with Reproaches, Challenges, and threatenings; or if they have Apologies and Defences to offer for Nonconformity, briefly and coolly to give their Reasons, with what nervousness they can, but without vain and idle digressions, needless multiplying of Controversies, slandering the Laws and Constitutions, or contumelious and provoking Language.  Rom. 14.22. 
Hast thou Faith? Have it to thyself before God: Happy is he that condemneth not himself, in that thing which he alloweth.   

Sober and useful Reflections, etc.  
IF it be demanded at our Entrance, whence I conclude so positively, Mr. Baxter to be the Author of this Book, 
[Touching the Author of Sacril. Des.]  [Sacrileg. desert.] since there is not any Name affixed to it? I answer:  
As certainly, as if both Name and Picture, with a Nos quoque floruimus,— had been set to the Title-page of it. It hath so much of his Likeness as to own the Father, and so resembles others of his undoubted and declared Offsprings, as to leave no room for hesitancy about it, to any one that is but a little conversant with his Way and Writings.— But to satisfy the Reader, that I have not wronged him, I will suggest some matters here of easy observation.  
And First; I note in the General the Imperious Style of the Man, assuming to himself as Head of the Nonconforming Brotherhood, speaking in their Name, and upon every occasion, charging and counselling of them. But more peculiarly I observe, what he tells us of himself, [Apt to speak sharply against the Humours and Weakness of Religious People: 
Pag. 126. ] Which is a Commendation hardly to be given to any other of the Way besides.  
2dly; What think you of this? In the Preface to his Cure of Church-divisions, he hath it thus: [If the Fierceness of any contradict what I say, I only add, that it is not an unexperienced Person that speaketh it; and one who through the Mercy of God hath long kept a numerous Flock, in Love, and Unity, and Peace, by such like means, and hath seen the lamentable Effects of the contrary Way.] In this other Book thus: [I think those many Religious People I have had the Oversight of, 
Pag. 105.  are as ready to be ruled by me, and as undivided, as any I have known. 
Pag. 130. ] And, [I can confidently say, that when I had a Pastoral Charge, where I needed many Assistants, if I had known where that Man lived, whom the People would have loved, 
☞  honoured, and profited by more than myself, I would have rid night and day to get him to be the Man.  
And yet for all that, it seems he needed not to have rid many Miles neither; for it follows immediately: — [And when I have heard my Neighbour-Ministers, 
Pag. 131.  that were younger Men, (I can scarce forbear naming of them) preach much more affectionately and profitably than myself, I have sat under them with Tears of Joy.] Now if much more affectionately and profitably, the Godly People doubtless would more profit under them, and consequently for their Work-sake love and honour them.— But I quote this here by the way, because I find a like Observation dropped from Dr. Pierce on Mr. Baxter, upon such an occasion: 
New Discoverer discovered, chap. 6. §. 13. p. 153.  [That you are below some of your Brethren, it is enough that you have told me: I am not concerned to contradict you; yet some may say, you contradict your own self, because you add, you would presently quit your Place, if a probable Evidence could be given you of a better Supply. Every Usurper may say as much, if he be but qualified with an haughty Opinion of himself.]  
3dly; Scarce any Man hath boasted more publicly, (and possibly with less reason) of his own Study, 
☞  Wisdom, and Experience; or betrayed a more arrogant Conceit of his own Abilities and Performances.— So that we might have known him without that Confession: [For my own part I am conscious of Pride and Selfishness. 
Pag. 130. ] As he hath also formerly acknowledged. Mark his Vanity and Ostentation in an Instance or two ' in Print. [To the Praise of God I speak it, (O Lord, I thank thee, 
Pref. to Disp. to right to Sacrament. )— that in those ancient, common, disturbing Controversies, between the Arminian and Anti-arminian, Lutheran and Calvinist, Jesuit and Dominican, I have discerned those Principles which quiet my own Mind, and which, I am confident, were they received according to their Evidence, would quiet the now contending World. 
Epist. Ded. to Saints Re●. ] [I have showed you, I think, the true Mean in the Doctrine of Justification and Redemption, etc.] In like manner for Discipline, as well as Doctrine, touching the Differences about Church-Government and Worship, in a fawning Preface to Richard Cromwell, he adds: [— In this Book, and one of Confirmation, which I lately published, 
Epist Ded. before his five Disp.  I confidently affirm, is contained much of that reforming reconciling Truth, which must heal us, if ever we be healed.] Did ever any sound the Trumpet louder, to summon all to take notice of him? Did ever Quack offer more to recommend his Pills or Balsam?— And after this, who can doubt whom he means, that the younger Ministers should look upon as the Extraordinary of this Age? 
Sacril. Desert. p▪ 115.  [If God endow here and there one Man with an extraordinary Judgement, it is the Wisdom and Happiness of the Times to know him, 
☜  and to kindle their Torches at his Fire. So did one Luther, one M●lancthon, one Calvin, one Erasmus, one Jewel, Whitaker, Reynolds, Davenant, etc. profit many. You may go a hundred Miles among the less judicious Sort, and miss of that Light, which one Amesius, one Strangius, one Le Blanc, etc. could show the World. And it is the Plague of corrupted Nature, that Ignorance keepeth Men from knowing itself; and not one of a Multitude, even of Religious Men, who are injudicious, will believe that they are injudicious: but every Man is so much the more confident that he is in the right, and others err, by how much the more he erreth himself: So that few ignorant Ministers are teachable, 
Pag. 116.  because by Office they undertake to teach. But through God's Mercy, My own Converse hath been with an humble Sort of Ministers, which was the Occasion of our Unity and Peace. 
☜ ]— Do you not see here the one Baxter of the Age, whom it were the Wisdom and Happiness of the Times to know better, 
☜  and kindle their Torches at his Fire? The Gamaliel, at whose Feet the younger Ministers (Ay, and Bishops too) should all sit down, and approve their Humility, by learning of him, and submitting to his Directions and Dictates, for Unity and Peace sake? And so avoid that great Mischief, which he thus speaks of: 
Pag. 115.  — [The Self-conceitedness and Pride of the younger and more injudicious Sort of the Ministers, (and yet such he was certainly himself at his early setting out,) hindering them from following the Counsel of wiser and more experienced Men. For though we must have no arrogant Lordly Usurpers among us, yet all that know any thing must confess, that in all Professions wise and eximious Men are few. It is but to few Divines that God giveth clear and accurate Judgements.] So as to quiet the contending World in the most perplexed Controversies, whether about Doctrine, or Discipline and Worship, by the Evidence of their Principles, etc. [And undoubtedly there is a threefold Superiority and Submission of Divine Obligation: 1. Of Subjects to Men in Office over them. 2. Of the Younger to the Elder. 3. Of them that have less Knowledge, to them that have more. For Office and Seniority are but Formalities, did they not suppose an eximious Fitness by superior Knowledge. 
☞ ]  
He can therefore grant, we see, to Prince and Prelates, those two Formalities of Office and Seniority; and yet reserve to himself the all-commanding Superiority of eximious Knowledge, 
☞  a most clear and accurate Judgement, by virtue of which we are all under the divinest Obligation to submit unto him. And thus he hath got the knack of imposing upon others, beyond what the Laws and Canons are able to do. And this he knows well enough:— ' Do you think, saith he, that there is no Imposition but by Force? 
Cure of Church Divis. p. 181.   
4thly; If we look a little more into the Proof of his Accuracy and exactness, 
☞  even to the splitting of an Hair, we shall get some further discovery of him. An Episcopal Protestant of the severest sort, 
Sacril. Desert. p 5.  who is neither for Sects, nor for Church-Tyranny.] The Man evermore in the Mean, [between dividing Errors, and the extreme of Formality, 
Pag 97. ] for the Point of Honour in the Escutcheon. 
Pag. 113.  Thus for Synods, his Rule is, [Be sure to keep out both the Tyranny of Major Votes, and of the proud magisterial Arrogations of any Individuals.] Thus all along his Cure of Church-divisions, we find him brandishing a two-edged Sword, and (Ambo-dexter like) laying about him on both sides, against the Conformists on the one hand, and the Separatists on the other. The same Course he exactly imitates in this: And so elsewhere again, in the Controversies between the Convention at Dort, and the Remonstrants, of which he may have heard sufficiently from Tilenus. And his Hap too, as well as Genius, in all Disputes almost, is much-what the same; pretending to the Mean, to take part usually with one Extreme.  
5thly; Observe this other Place well: [The most Nonconformable Ministers of my acquaintance, 
Pag· 29.  whose Judgement I ever asked of that matter, do seem to think, as I myself do, that the Episcopal, Presbyterian, Independents, and Erastians', have each of them some Truth and Good, which above the rest they do defend; and each of them some special Mistake, where they err above the rest: And, if we could know it, we would take the best from among them all, and leave the worst.] And if you know it not, how came you to assert it? But compare we this with Mr. Baxter elsewhere: [For my part, were my Judgement of any moment to others, 
Plain Script. Proof for Infants Church-memb. p. 228.  after serious Study in this Point, both in Scripture and Antiquity, especially the Writers of the three first Centuries, I am confidently persuaded, that the true way of Christ's Discipline is parcelled out between the Episcopal, Erastian, Presbyterians, and Independents, and that every Party hath a Piece of the Truth in peculiar.  
6thly; You may know the Man by the Story of Ithacius, which he gives more at large in his Cure of Church-divisions, glancing at himself as the St. Martin of our Times, 
Cure of Church-Divis. p. 373.  where he refers likewise to other Writings wherein he had quoted it: And again, at the end of that Book, he recommends it from Mr. Hooker. In this Treatise of Sacrileg. Desert. we are pointed to it twice, 
Pag. 17. Pag. 124. Pag. 68 Pag. 113.  and from thence have the Elegancies of [Ithacian Masters in our own Coats] applied to the Conformists, and [Ithacian Synod] by proportion to the Convocation.  
7thly; Look out the Man of Eminency among those concerned in the Work at the King's Return, 1660, who offered for Concord the Episcopal Form, as he calls it, 
Pag. 4. Pag. 5.  which Archbishop Usher is said to have proved to be the true Government of the Ancient Churches. 'Tis Mr. Baxter's Glory, that he conversed with that Prelate, 
The Disput. P 344, 345.  and the Account of what passed between them he hath elsewhere related more at large. And again, in this Treatise he tells us: 
Sacril. Desert. pag. 56.  [Baxter, (modestly!) whom you name, hath told you, that Bishop Usher professed his Judgement to him.]  
8thly; These other Phrases are characteristical enough of themselves: 
Pag. 65.  [We have almost twelve years ago cried out, even to Vnmannerliness, that, if possibly, we might have been heard, to the Reverend Prelates. 
Pag. 81. ] And again: [Have we not so many years ago besought his Party, with all humble Petition and Importunity, 
Pag. 118.  and disputed it with them?] Again: [Fathers and Brethren, though I have presumed to counsel the Nonconformists as my Equals, I will presume no higher with you, than to lay myself at your feet, and humbly a second time to become your Petitioner for the Souls of Men.] Once more, [To these Reverend Fathers I have formerly spoken, to their great Offence. 
Pag. 119. ]  
However, you will say, here is deep Humility in the Case; Hypocrisie rather, and Irony or Abuse; the Petition to the Prelates and Conformists, presented to the People, as hath been the Puritan Fashion. And it is no Uncharitableness thus to construe him, who saith expressly, the silenced Ministers were [as wise and as good as themselves, 
Pag. 20. ] nay, and better too; if I can make any Sense of this other Passage: [' I must give them, (meaning the humorous and weak Sort of Religious People, 
Pag. 126.  there spoken of,) this Testimony, That though many of them cannot judge of Judiciousness in their Teachers, yet most of them love a serious Preacher, and a godly Liver; and few of them distaste either Prelates or Conformists, if they preach seriously, and live holily. But when in all the Countries they see such Preachers and Livers chosen out for silencing, 
☞  all the World cannot keep them from disliking such Bishops, as shall do thus.] Now what a wicked Generation, what an ungodly Crew of Men must they needs be, who not in one Country only, but in all the Countries of the Kingdom, thus maliciously choose and cull out the serious Preachers and holy Livers for silencing? Are these Persons likely to be reverenced in good earnest by him, as Fathers and Brethren? etc.  
Last; After all this, I need not add, 
Pag. 48.  [Ball and Baxter have much against you, but nothing for you, and understand themselves better than you can understand them; and he that surviveth, (i. e. Baxter,) taketh himself to be abused by your Allegations, and provoketh you to cite, etc.] This must certainly come from an Intimate, and had been [Mr. Baxter] at least from another hand. And again, [We that have lived in an Age, 
Pag. 110.  when the Engines of Church-Division have so sadly prospered, and born our Testimony against them,—] The Author then of the Cure of Church-Divisions, must be concluded by us, the Author of Sacrilegious Desertion, etc.  
And now having given this particular Account of my Belief touching the Author, 
[Of the Book itself.]  (whom at this distance from London I cannot otherwise search out, than by these intrinsic Characters of the Book itself,) I pass on to some brief Reflections upon certain other Passages of his Treatise; wherein yet I design not at all to enter on Another's Task, or prevent that truly learned and moderate Person whom he undertakes to answer, under the abusive Name of the Confident Questionist, by offering at his Defence; but will only drop some occasional Remarks upon divers Passages, as they come to hand.  
[— I am not without fear, saith he, of the Weakness, 
[Mr. B' s fears of some N.C. Ministers Abilities.]  Rashness, Injudiciousness, and Imprudence of some, that are yet earnest and profitable Preachers.] And again, [I really fear, lest mere Nonconformity have brought s●me Men into Reputation, 
☜  as conscientious, who by weak Preaching will lose the Reputation of being judicious, more than their Silence lost it. 
Pag. 86, 87, 88  — Verily the Injudiciousness of too many among you is for a Lamentation. But the grand Calamity is, that the most Injudicious are usually the most confident and self-conceited; and none so commonly give way to their ignorant Zeal to censure, backbite, and reproach others, as those that know not what they talk of. I impute not this unto you as Nonconformists, but as Sons of Adam: For Experience hath convinced me, that Pride of Understanding, when Men have little to be proud of, or Confidence of all men's own Apprehensions, is the Vice of Men, Women, and Children, when they are passed eighteen years of Age, which seems to me most desperately incurable.] — [Few Sorts so silly, but are always in the right, and others erroneous in comparison of them, 
☞  as Bedlams pity the Ignorance of their Keepers.] And again, [Partiality may make some of your own Mind think all well that you say, and all weak that others say, but the rest of Men will the more despise you. Be not wise in your own Conceit. 
☞ — Pride is the Firstborn of the Devil; and Pride of Knowledge and Goodness is more common and pernicious, than Pride of Comeliness, Wealth, or Greatness.  
We may say of him, as Lactantius of some of the Philosophers, that he is in sua vitia facundus, in nothing more eloquent than in his Invectives against his own Vices. The proudest Man that lives, as I find it observed, is yet a professed Enemy to his Brother's Pride, treads on Pride often with a greater Pride, and cannot endure his darling and beloved Sin in another: And all, as Mr. Baxter well hath it, [Because Pride would make every Man a God to the World, 
Pag. 23, 24.  on whom all must depend, whom all must honour and obey, and no Man must contradict; and all that depart from them are supposed to accuse and undervalue them. And thus as of our own selves, some Men arise to draw Disciples after them; so others set the Churches in a flame, for fear of losing any of their Disciples or Esteem. 
Pag. 107, 108. ] [We have all naturally, saith he, a Pope born in us; and, when Men have never so much talked against Popery and Prelacy, too many censure, and run away from all that are not of their way.]— Here is now most certainly the Root of all Contention, Schism, Disobedience and Nonconformity to the innocent and wholesome Establishments of our Superiors, 
☞  both in Church and State. And the Brethren he speaks unto, have reason to take it to themselves in a peculiar manner, whether as Nonconformists, or Sons of Adam, I will not dispute. We may rather compromise the Business, and for Peace-sake allow them both Titles, or grant them Sons of Adam upon a double Score, once as Men, and again as Nonconformists.  
But how shall the Weakness, Rashness, Injudiciousness, and Imprudence of these proud, self-conceited, and ignorant, 
☜  yet earnest and profitable Preachers, (as we are often told concerning them) which is so justly to be feared, and may prove so hurtful, be either prevented or remedied, whilst those to whom it belongs to super-intend, correct, and regulate such Disorders, are utterly abandoned by them? Whilst they are all of equal Power and Liberty, and will not endure a Bishop over them, and none may presume to silence them?  
[I have met with few Presbyterian Ministers in England, 
[Of the Names, Presbyterian & Nonconf.]  though most have that Name given them in their Licences.— Impudence hath called them Presbyterians many years, who offered the Episcopal Form which Archbishop Usher proved to be the true Government of the Ancient Churches. 
Pag. 4 & 5. ] If there are but few Presbyterians in England, the World is well amended since the Scot's Invasion, the taking of the Covenant, 
☜  the sitting of the Westminster- Assembly, and the Settlement of many Classes in London and elsewhere. What is become of them all, since there were no other of any Name or Account, but a few Dissenters only? And yet, if most have that Name given them in their Licences, why should any own them for other than what they are there called? Or, if they renounce the Appellation, what have they to justify their Licence? 
* I have heard, I confess, of one, who being asked by what name he would be entered, after some pause, could resolve on no other, but a N. C. or one dissatisfied with the Establishments.  But the good Man grows warm upon it, as if the Name now were an Abomination: [Impudence, saith he, hath called, etc.] And this Impudence, it seems, their very Licences are guilty of, fall the Reproach where it will, for therein, as he tells us, is that Name given them.  
Well, but what is the Appellation they are willing to assume in lieu of this? [An Episcopal Protestant of the soberest Sort, 
Pag. 5 & 6.  neither for Sects, nor Church-Tyranny.] I know many that are for a Pastoral Administration, without Church-Tyranny and Schism.] Good! [' An Episcopal Protestant,] but against Bishops: [' Of the soberest Sort,] others, it seems, are drunk or mad. [' Neither for Sects, nor Church-Tyranny,] But will not the Seclaries and Schismatics tax him with Church-Tyranny, whom they find an Enemy to themselves? And is not this too, the setting up of a new Sect under another Name? 
☞  Mark well the Apostle: Every one of you saith, I am of Paul, I of Apollo, I of Cephas, and I of Christ, 1 Cor. 1.12. Nor were they less carnal that pretended to Christ only, against Paul, Apollo, and Cephas, than those that laid claim to any of those Apostles, as the Head of their Faction, and took their Names from Men.  
Diogenes Laertius makes mention of an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Secta electiva, introduced by one Potamon of Alexandria, whose professed Principle it was, to pick out of every Sect that which best liked his Humour.— And of this, it seems, Mr. Baxter is, as we heard before, however here he call himself an Episcopal Protestant, in truth, a Free-Philosopher, another Potamon, neither Episcopal, nor Presbyterian, nor Independent, nor Erastian, but somewhat of each, could he once tell what.  

Pag▪ 29.  Ay, but Archbishop usher's Form of Episcopal Government would down with him, and others of his Persuasion. This is pretended often, since that Learned Prelate's Death. How far he might condescend in the worst of Times, to keep up some appearance of Authority in the Church, when Prelacy was abjured, I know not: But can it enter into any Man's belief, that his Grace would ever call the Government of the Church of England, or of Ireland, as it was in his Time settled, and now again is restored, Tyrannical? Or, that he should submit to do Penance himself for Church-Tyranny? Or did he ever allow of Ordination by mere Presbyters here as valid? Mr. Baxter hath it: [The Bishops to some of us, 
Pag. 58.  and Signior Pastors (a new word for Presbyters,) to others, by Ministerial Investiture imposed the necessity (of Preaching) on us.] Hear we now the Primate, (as one who well knew reports it): Holding, as I do, that a Bishop hath Superiority in degree above a Presbyter, 
L. Primate's Cens. of Presbit. Ordinat. By Dr. B. pag. 125, 126.  you may easily judge, that the Ordination made by such Presbyters, as have severed themselves from those Bishops, unto whom they had sworn Canonical Obedience, cannot possibly be excused by me from being Schismatical.] Will these Episcopal Protestants hold, as he did, a Bishop to have Superiority in degree above a Presbyter? And will they declare, as he did, the Ordination by Presbyters revolted from their Bishops to be Schismatical? Then perhaps they may begin to lay some claim unto his Patronage: But until then, for Episcopal Protestants, they may write themselves, with more both of Truth and Ingenuity, Protesters or Covenanters against Episcopacy.— But all this while, do any amongst us plead for Church-Tyranny? No, that is the Abuse of the 
* It was Solon's Rule of old, to make a City happy: Si Cives quidem Magistratui obediant, Magistratus autem Legibus.  lawful Power our Bishops are invested with, and which they disclaim no less than he. But here most invidiously designed, I fear, it was, to insinuate into the People's minds, that our Bishops are but so many Church-Tyrants. God bless his Majesty next from the Imputation, which his Father of blessed memory, with all his Innocence and Condescension, could not escape!  
Be it known to the Reader, 
Pag. 7.  that the Name of Nonconformists was not made by ourselves, but by others, as the Names of the four Confessors, Dan. 1. were.] Sure this must needs be thought a matter of some great moment, proclaimed, as it were, with a Noverint Vniversi, to the World; and we are much to blame, if we make not some Observations upon it. But what! is the Name of Nonconformists so odious, as not to be owned, when the thing itself is a Glory? 
Pag. 86.  Doth mere Nonconformity bring some into Reputation, as conscientious? And is the Name yet deemed a Reproach? The thing itself is sure odious, if the Name be so odious, as to turn your Stomaches. 
Gild. Salvian. p· 191, 192.  How should the Presence and Gild of it terrify you, if the Name make you start? So Mr. Baxter elsewhere reasons.— But do you conform to the Ecclesiastical Laws, or do you not? If not, why are you so shy of the Appellation of Nonconformists, as if there were somewhat in it that you were really ashamed of? I have sometimes seen a Book entitled, A short Survey of the grand Case of the present Ministry, by some Conformable Nonconformists, printed in the Year, 1663. So there you prettily style yourselves, Conformable Nonconformists; 
☜  i. e. if I understand English, Nonconformists, which do or can conform. Nonconformists, which do conform, sounds a Contradiction; Nonconformists, who can conform, but will not, denotes Perverseness. Choose whether you like best: Non-conformists you are still by your own Subscription; and it is not unlike, but Mr. Baxter among the rest may be concerned in it.— But there is somewhat else the Reader is to gather from this grave Intimation: The People by all means forsooth must look upon you, as so many Confessors, daniel's, that will not be defiled with the Portion of the King's Meat, 
☞  and resolved with the other three, whatever come of it, not to bow down to the Image which the King hath set up; no, though you were like to be cast into a fiery Furnace, heat seven times hotter than ordinary for it. We take the Hint: The King is or may be— And you are the Non such Confessors, Dan. 1.19, 20. None like Daniel, Hananiah, Mishael, & Azariah: Therefore stood they before the King, and in all matters of Wisdom and Understanding, that the King enquired of them, he found them ten times better than all the Magicians and Astrologers that were in his Realm. The Application and Use is left to the Populace.  
However, for once let us bear the blame of naming you what you are. You certainly, who take offence at so small a matter, must be presumed innocent and blameless yourselves, as to all others, and those especially you here challenge: Then whose, I beseech you, 

See the Key for Cath. Pref. to Five Disp. Grot. Relig. etc.  
Pag. 25, 29, 39, 30, 68, 113, 119, 13, 120.81, 60, 138, 5, 6.   are all these? ‛ The old and new Strain of Bishops: The old Episcopal Divines, and the new reconciling Papists or Grotians: The new Prelatical Romanists and Separatists, etc. I need not send you from the present Treatise: A silencing Diocesan: The Sect of the Diocesan Prelatists: Usurpers: Mr. Fulwood, and some such other Pamphleteers: Ithacian Masters and Synod: Learned, zealous, High-Conformists: Selfish envious Conformists: Sober, godly, unwilling Conformists, who have stretched themselves to do what they have done: Masters of the Game: Got into the Saddle: Lovers of Church-Power: Self-obtruding Prelacy: Church-Tyranny.— Sir, you have the Mint with you, and can coin what you please.  
As to the Point of Church-Government, the Quarrel of the present Age, we easily confess that we are not all of a mind; 
[Not all of a mind.]  which is no Cause of Alienation of Affections, nor should be a Cause of mutual Persecutions: It being our Judgement, 
Pag. 7, 8.  that Christians are to bear with one another in greater Matters, than Episcopal, Presbyterians, Independents, and Anabaptists disagree in. And if any among us have done otherwise heretofore, it was from a Vice homogeneal to that of the present Conformists, which now they smart for, and the Conformists may repent of in due time.] [If we have been at Cudgels, 
Pag. 52.  we mean not to live and die at a Work so unsuitable to our Religion, and to our Minds.]  
[' The Quarrel of the present Age.] Examine well the Quarrellers; the Law on the one side, 
☜  and the several Parties that contend against it on the other. [— Confessed, we are not all of a mind:] It is well you will confess any thing; it shall be no more, we may be sure, than you must needs: For what here you sentence as a Vice, is very cautelously expressed, with an If as to your former Gild, and a Mitigation of it, by reflecting the like on others: [— If any among us have done otherwise;— If we have been at Cudgels;— It was from a Vice homogeneal, etc.  
It is to be feared, the Case is yet much-what with you, as it ever was: You are well enough agreed, and all of a mind, as to the pulling down the established Government and Worship, 
☜  in this part of the Quarrel of your Covenant; but when you should come to build and settle any thing in the room of what you demolish, there you fall into Confusions, like the Workmen of Babel, not understanding each others Language. Here it was that the Dear Brethren first began to quarrel. But certainly it behoves wise Men not to consent to the Extirpation of that which is, till they find the Enemies to it better agreed upon a more perfect Model to be erected instead of it.  
You tell us yet: [This is no Cause of Alienation of Affections, nor should be a Cause of mutual Persecutions, it being your Judgement.] The Case is altered, it seems; well altered indeed, since the Presbyterians were Masters of the Game, and got into the Saddle, (if I may borrow your Elegancies) till the Independents shuffled the Cards otherwise, and unhorsed them.— We have here, may it but hold, what they are loath to come to, a Recantation of all their once zealous Pursuit of the Holy Covenant, 
☞  for maintaining Presbytery in the Church of Scotland, and Reforming themselves to an Uniformity, and the Rooting out of Schism and Heresy, that the Lord might be One, and his Name One.— The Independents began sooner to look upon this League, as an Almanac out of Date; and now the Presbyterians follow them, confess themselves Persecutors, and guilty of what the Dissenters then laid to their Charge. O the Effects of mutual Sufferings and present Interest! What strange Vniters and Reconcilers they are, of the most distant Apprehensions and Affections, all of a sudden.  
But 'tis not safe Trusting you for all this: Aegrotat Daemon, Monachus tunc.— Nor may we easily believe, that you are really so kind each to other, as is pretended, remembering what you yourself have told us: 
Pag. 24.  [It is so rare for separated Assemblies not to make it their Religion and Work to make others odious, and factiously to draw Disciples and Associates to themselves, 
☞  that they may also thank themselves that others are so impatient with them.] And again, [I confess, I have ever been jealous of such arbitrary Churches, 
Pag. 127.  (where there is room for all in one Church,) lest they should turn Anti-Churches, and Theatres of Emulation and Contention.]— Had it not been to charge an Homogeneality upon the present Conformists, which reflects wholly upon the Law, we should scarce have had so much in your Confessions. And yet it is, methinks, observable, that though you acknowledge, that you smart yourselves for what you have done, you are willing to leave the Repentance unto us.  

[Their Candour & Charity to Conformists.] Pag. 8.  I pray you try, if you will not believe us, whether Papists or Quakers take us or you for their greatest Adversaries. Remember, after the Fire of London, the Papists in Print did court you, as Men much nearer to them than we are, and much liker to befriend them: 
☜  And I doubt you will never make them think otherwise.] An ugly Insinuation! That we of the Church of England are greater Friends to the Papists and Quakers, and much nearer to them, than the Nonconforming Brethren, who in Recusancy, (not to name some other Principles,) agree in part with them. 
* You could tell us elsewhere, who have done more to the setting up Popery, by their unruliness & Church-taring Humours. See it in the Preface.  But if so, and we cannot make them believe otherwise; it is to be hoped, they will in requital prove greater Friends to us too, provided any Spark of good Nature remain in them. What the Papists have said that way in Print, I cannot tell; but this I can, that it is no more Argument that therefore it is true, or that their Words and Hearts agree together, than if a Presbyterian had said as much.— We know by too sad Experience, that the Church of England is the greatest Eyesore to them in the World. And what ever Countenance you put on, we do confidently affirm, that you are all so far their Eriends and Instruments, as you wish and seek the Destruction of it. But let us know the Depth of your Charity to us.  
We take you for Men of the same Religion with us, 
Ibid.  and much fitter for our Communion, than such Nonconformists as Papists and Quakers are.] An Act of extreme Grace and Favour! [Much fitter for our Communion, than such Nonconformists;] but not, it seems, than Independents, and Anabaptists, etc. And 'tis well yet if you flinch not before the end; or else there is some Salvo reserved in the Case. You take us for Men of the same Religion with you; but have a care, I pray, how you pronounce yourselves of the same Religion with us. [Thomas we differ not at all from the Doctrine of the Church of England, till the New Doctrine about Infants, etc. 
Pag. 45. ] Of which by and by.  
[But we that suffer from you, (hear it now, for you shall hear it from God ere long,) all the Poverty, Confinements, 
Pag. 8▪  Calamities, Silencing, that have been inflicted on us, because we would not subscribe, say, swear, and do— you know what. Can no more go against our Conscience in conforming to one another than to you. 
☞ ] No hopes of any Settlement then, I perceive, among you; no, not among the Soberest of the Party: for you tell us of them too, 
Pag. 12.  that they are not all of them of one mind.— But see we here a Specimen of the Justice, Meekness, Humility, and Modesty of this Man. [We that suffer from you.—] How from Us, when the same way of Impunity is open to you as to ourselves? If any thing must be arraigned and condemned, 'tis in plain terms the Law, or else the Gild lies at their Door who disobey it. [All the Poverty, Confinements, Calamities, etc.] It may be so, and yet not very much neither, as to the greatest part among you. Leves curae loquuntur, ingentes stupent. To be sure, nothing comparable to what the Honest and Legal Clergy suffered in Times last passed, (you know by whose means) and nothing so illegally as they; whose Return to their proper and long detained Rights was the Rise and Occasion of most of your Calamities, 
☞  whom they found in the possession of them. — [Because we would not subscribe, say, swear, and do— you know what.] Speak out, Sir, what you mean, and leave not such a filthy Slander upon Authority, to be supplied from the worst of Conjectures which it is possible for any to make; as if somewhat had been required of you by your Governors, that it were an horrid Impiety and Blasphemy but to name.— [' Hear it now, for you shall hear it from God ere long.] What a Thunderclap is here! But are you privy to the Divine Counsels, that you thus presume to threaten us? Or is it a Cast of your good Will only? Dat Deus immiti.— We stand and fall to our own Master; and who are you, that you should take upon yourself thus to judge us?  
[They, (i. e. the Nonconformists,) suppose, that the Ministry doth not save Men, 
Pag. 9  as Wizards think their Charms do heal, by their Presence, Titles, Names, or Habits; by standing in the Reading-Place, or Pulpit; or being called, the Parson of the Parish; or saying his set Words over them, when they are dead:] As Conformists ignorantly believe; for that is to be supplied. And so this is but a squinting and obliquer Way of Calumny, and False Witness-bearing.  
[They suppose, 
Pag. 10.  a greater Number of the Conformable Priests than they are willing to mention, do preach so ignorantly and dully in the Pulpit, and do so little of the personal private Work besides, as that there is great need of a far greater Number of Assistants, than all the present Nonconformists be.] I observe, that Parson, and Priests, and Parish-Priests, 
Pag. 12.  are words used by this Author, when he expresseth his Dislike, (in which he symbolizeth with the Herd of fanatics); 
☜  but Pastors or Ministers, where he approves: yet we love the good old Words never the worse. But he would have us beholden to them that they publish not a Continuation of White's lewd Century of Ignorant and Scandalous Ministers: To suppose at least, that all the present Nonconformists, if made their Assistants, would preach more knowingly and zealously; otherwise what would the Supply avail us? And then farewell altogether to his former Fears and Jealousies of the Weakness, Rashness, Injudiciousness, and Imprudence of some of his earnest and profitabe Preachers, whose Openings and Holdings-forth are like to forfeit the Reputation and Esteem of Wise and Conscientious, gained by their Nonconformity and Silence.  
[They find, 
Pag. 10.  that some Places of many years past have had no Ministers at all.] Nor are they like to have from them for the future; for they are not wont to fish in such Waters. Cities and Corporations call for them. 
Pag. 69.   
They are not able to confute the People in many Places, who tell them that their public Priests are so defective in their necessary Qualifications for their Office, 
Pag. 10.  as that they hold it unlawful to hold such for true Ministers, and to encourage them by their Presence, or to commit the Care of their Souls to such.  
[They are not able.] To their great grief we must believe they speak it, and to assure us of their diligent Endeavours this way Well, let them comfort themselves; where there is but a willing Mind, it is accepted according to what a Man hath.— How, alas! should they be able to confute the People, when themselves have first learned them thus to censure their Preachers, and communicated that fowr Leaven of Prejudice to them?— Yet, to do Mr. Baxter right, he hath given the People a Distinction of some use here to be remembered: 
Five Disput. p. 130, 131.  [Observe this necessary Distinction, saith he: It is one thing to ask, Who is to take himself for a called and true Minister, and to do the Work as expecting Acceptance and Reward from God? And it it is another thing to ask, Whom are the People (or Churches) to take for a true Minister, and submit to, as expecting the Acceptance and Blessing of God in that Submission, from his Administrations? Or it is one thing, to have a Call, which will before God justify his Ministration; and another thing, to have a Call, which will before God justify the People's Submission, and will justify in Foro Ecclesiae both him and them. And so it is one thing to be a Minister, whom God and Conscience will justify and own as to himself; and another thing, to be a Minister to the Church, whom they must own, and God will own, and bless only to their Good.— In the first Sense, none but truly sanctified Men can be Ministers; but in the latter, an unsanctified Man may be a Minister.— As there is a difference among Members, between the Visible and Mystical, so is there betwixt Pastors: Some have a Title, that in Foro Ecclesiae, or Ecclesiâ Judice, will hold good, that have none that is good in Foro Dei. In one word, the Church is bound to take many a Man as a true Minister to them, and to receive the Ordinances from him in Faith, and expectation of a Blessing upon Promise, who yet before God is a sinful Invader, or Usurper of the Ministry, and shall be condemned for it. As in worldly Possessions, many a Man hath a good Title before Men, and at the Bar of Men, so that no Man may disturb his Possession, nor take it from him without the Gild of Theft, when yet he may have no good right at the Bar of God, to justify him in his Retension. So it is here. It is too common a Case in Civil Governments, the Ignorance of which causeth many to be disobedient. 
† This in a Book dedicated to his Namesake R.  A Man, that invadeth the Sovereignty without a Title, may be no King as to Himself before God, and yet may be truly a King as to the People; 
☞  that is, He stands guilty before God of Usurpation, and (till he repent, and get a better Title,) shall be answerable for all his Administrations, as unwarrantable; and yet, when he hath settled himself in the possession of the Place, and exercise of the Sovereignty, he may be under an Obligation to do Justice to the People, and defend them; and the People may be under an Obligation to obey him, and honour him, and to receive the Fruits of his Government as a Blessing.]  
But let us hear further, what kind of Thoughts possess the Nonconformists Minds.  

Nonconformists Sentiments.  
[They think, 
Pag. 10, 11. [Of the Power of Magistr. & Bishops, to confine and silence.]  that the Magistrate hath the Power of the Temples and Tithes, and Public Maintenance, and Liberty; but that he hath not the Power of Ordination or Degradation.] To say nothing of that affected word, Temples, so often used by him, (perhaps, that the Churches might with the greater colour be reserved for themselves.) If the Magistrate have the Power of Liberty, as is here acknowledged, what can they plead, 
☜  to justify themselves, for not obeying his Commands, touching the Restraint of Number in their private Meetings, and keeping of them to their Five Miles distance? To this latter Instance indeed he saith afterwards: [We have been heinously accused for coming within Five Miles of any City, Corporation, and Place, 
Pag. 69.  where we lately preached; when Christ said, If they persecute you in one City, flee to another.] Strongly argued! Therefore they must always have some City to fly unto; or therefore they must keep in or near that City or Corporation, where they reckon on themselves persecuted.— But this suits well, doth it not, with owning the Magistrate to have the Power of their Liberty in his hand, and at his disposal? And the Pretence for their Disobedience makes it still the worse; when, to arrogate unto themselves the Privilege of Saints, they tacitly proclaim the King a Persecutor.  
But then, if the Magistrate have not the Power of Ordination or Degradation, sure the Bishops have. Ordination hath been allowed them by those, that would otherwise diminish their Power; and when they have alleged some Testimonies for the exaltation of Presbyters, were yet forced to add, exceptâ Ordinatione. And Degradation, as it is here used for Silencing, one would think should as easily be granted to them. The matter among us is beyond dispute and controversy. But this Author seems to testify against the Power of Degradation and Silencing, in any Person whosoever, for so his words are: [All this is utterly impertinent to them, 
Pag. 47.  
☞  whose Consciences never allowed them to forbear their Ministry, in formal Obedience to any Man's Prohibition, but only when they had not Power (that is here, Ability,) or Opportunity to execise it.] They are such, it seems, whom no Man may forbid: And though their Ordination and Commission be confessedly from Men, yet will not their Consciences allow of any Man's Prohibition.—  

Pag. 25.  Again, [The Nonconformists hold, that the Ministerial Office is not to be taken up on Trial, or for a time, but durante Vitâ cum capacitate; and that it is no less than, 

1. Horrid Sacrilege,  
2. Perfidious Covenant-breaking,  
3. Disobedience to God,  
4. Cruelty to Souls; and,  
5. Unthankfulness for great Mercies:    
If any of us shall desert our undertaken Offices, (yea, though a silencing Diocesan should forbid us the exercise of it unjustly. Therefore preach and officiate, while we can we must.]  
Durante Vitâ cum Capacitate, might be explained unto a tolerable Sense, if the Moral Capacity were here intended: And so, [When we can] restrained to quod jure possumus. And so when he mentions, a silencing Diocesan forbidding the Exercise of the Ministry unjustly; one would think he might allow him sometimes to do it justly also, at least before Men, and in Foro Ecclesiae: And if justly, than the Party is judicially incapacitated for the exercise of his Ministry, by one that sent and ordained him. He that gave him the Faculty, suspends it. And his Obedience or Submission here is no Desertion of his Office at all, for the exercise of which he wants Commission. Who ever accused a disbanded Soldier, or a cashiered Officer, for deserting his Colours or Command? So that he might have forborn all his Tragical Aggravations of the Matter.— But he pleads an exemption, it seems, from all humane Prohibitions. And accordingly in his Title-Page he gives us this strutting Description and Account of Himself: [One that is consecrated to the Sacred Ministry, and is resolved not to be a wilful Deserter of it, in trust that any Undertakers can justify him for such Desertion at the Judgement of God, till he know better how those can come off themselves, who are unfaithful Pastors, or unjust Silencers of others:] That is, we may suppose, till Doomsday.  
Dr. William Gouge long since resolved this Case, with much more Ingenuity and Clearness:  
(1.) Difference must be made, saith he, between Times of Percution, when Infidels, or Idolaters, or the open Enemies of Christ, 
Whole Armour of God, p. 570, 571.  bear Rule, who seek utterly to suppress the Truth of the Gospel, and root out the Professors of it; and Times of Peace, when Christian Magistrates, who defend the Gospel, and seek the Progress thereof, govern the Church. The Inhibition of Infidels and Idolaters, made simply against Preaching the Gospel, because they would have it utterly suppressed, is in this Case no sufficient Inhibition to bind the Conscience, being directly and apparently contrary to God's Word: But when Christian Magistrates inhibit Ministers to preach, it is because they think them unfit and unmeet, either for some notorious Crimes, or some erroneous Opinions, to exercise their Ministerial Functions. In these Cases such as are inhibited ought not to preach; neither are particular and private Men to judge of the Cause of the Inhibition, whether it be just or unjust; 
☜  but as they who are appointed by the present Government to ordain Ministers, are to judge of their Fitness thereunto, so likewise of their unfitness. And (2.) Difference must be made again between the Kind's of Ministers that are inhibited to preach: Some were ordained immediately by Christ, and particularly commanded by him to preach the Gospel; all the World therefore could not silence such: and if they were inhibited, yet ought they not to be silent, if not forcibly restrained. And this was the Apostles Case, (and the like may be said of the Prophets, who were extraordinarily sent and appointed by God himself.) But others (as all in our Days) are ordained by the hands of Men, even of the Governors of the Church. Now as they have Power to ordain Ministers, when they judge them fit for that Place; so have they power also to deprive Ministers, when they judge them unfit: And therefore Obedience must be yielded to their Inhibition.] Thus Herald  
And why should not this sober Resolution of his be still allowed by them?— That noted Passage of Mr. Calvin, in his Epistle to Farellus, 
Edit. Gen. in Fol. p. 122.  deserves a Remembrance here. Consilium interea Fratribus non possum aliud dare, nisi ut Collegam tuum coram Magistratu moneant, ut se patiatur in ordinem redigi. Quod si pervicaciter recusare institerit, denuncient, sibi non esse loco Fratris, qui communem Disciplinam contumaciâ suâ perturbat. Semper hoc in Ecelesiâ valuit, 
☞  quod veteribus Synodis fuit decretum, ut qui subjici communis Disciplinae legibus noluerit, munere abdicetur. Neque hîc quaerenda est hominum authoritas, cum Spiritus S. de talibus pronunciaverit, Ecclesiam non habere morem contendendi: Valere ergo eum jubeant, qui communis Societatis jura respuit. This I could be content to leave to Mr. B. himself to construe; but when I consider, that some of his injudicious Teachers may need a plainer Admonition, I will for their sakes also english it. — In the mean while, I cannot give other Counsel to the Brethren, but that they admonish your Colleague (or Assistant) before the Magistrate, that he would suffer himself to be reduced into Order. But if he shall obstinately go on to refuse, let them denounce (or signify) that he is not in the place of a Brother to them, who disturbs the common Discipline by his Contumacy. This Practice hath ever obtained in the Church, 
☞  which hath been decreed by ancient Synods, that whoever will not be subject to the Laws of common Discipline, should be outed from his Office or Function; (that is, in our Author's Phrase degraded and silenced.) Nor needs the Authority of Men to be enquired for here, when the Holy Ghost hath pronounced of such, that the Church hath not the Custom of contending. Let them therefore command him to be packing, who refuseth the Laws of common Society.] And this indeed, if we advise upon it, is no more than what is adjudged necessary in every well-ordered Community; according to that Oath, which all, when come to Age, were to take at Athens, as Stoboeus records it. — I will always prudently obey the Magistracy set over me, 
Stob. Serm 43. de Repub.  and observe the appointed Laws and Decrees. And if any one shall attempt to disannul those Laws, or refuse to obey them, I will not yield unto it, but both with myself, (so for as I can,) and with the help of others, revenge it.]  
But it is time that we return to our Dissenting brethren's Thoughts, who are given to differ much from the rest of Mankind.  
[They think, 
[Of ejected Ministers & their Successors.]  that some of the Nonconformists were true Pastors of their several Flocks, before they were silenced, and cast out. They think, that the ejecting them from the Temples and Tithes, did not degrade them, or make them no true Pastors to their Flocks. They think, 
pag. 11.  that the Magistrates putting another Parish-Minister in possession of the Temple and Tithes, did not dissolve the foresaid Relation of the former. They think yet, that Prudence requireth Minister and People to consent to such a dissolution of their Relations, where they cannot hold it without greater hurt than benefit; yea, and to consent that the imposed Minister be their Pastor, when he is fit himself, and the Worship performed by him, fit for them to join in.]  
[The Magistrates putting into possession of the Temples and Tithes,] is Language we are not used to. 'Tis the Bishop with us, that gives us the Institution, and Mandate for Induction, which is executed also by the Clergy. But it is a pretty World indeed, when nothing must be done without the Nonconformists leave: and Obedience to Authority, 
☜  both Civil and Ecclesiastical, cannot oblige unto, or effect as much, as it is here acknowledged, Prudence requires Minister and People to do.— These are the Nonconformists avowed Principles, or this Author wrongs them. Let us learn from him next, what Use and Improvement they make of them.  

Pag. 14.  The Nonconformists will hold distinct Church-Assemblies from the Parish-Church,— when the ejected Minister, in Foro Conscientiae & Ecclesi●…●erè sic dictae, retaineth still his ancient Relation to his Flock, and part of them schismatically separate from him, and join with an Intruder publicly, that never had a lawful Call; and the other half separate not from their ancient Pastor. It is possible the Intruder, though he hath the Temple, may be the Schismatic. Ask Dr. Wild, and Dr. Gunning, whether they thought not so fourteen years ago?] And of this again he tells us, that their Churches are gathered, as ' Dr. Wild's and Dr. Gunning's were fifteen years ago. Where, I know not for what reason, 
Pag. 54.  he advanceth a Year of his former account.  
But factious Disputers, saith he, see but on one side. You thought not that yourself were all this while proving yourselves Schismatics. 
Pag. 41, 45.  I undertake to prove, that Pastors and People are the constitutive Essentials of a true Church; that Dr. Seaman, Mr. Calamy, Dr. Manton, Mr. Gouge, Dr. Bates, Dr. Jacomb, and abundance more such, with the People subject to them as Pastors, were true Churches: Prove you, if you can, that on Aug. 24. 1662. they were degraded, or their true Churches dissolved, [Who but he would dream of the Dissolution of Churches, upon the Death of their Incumbents or Pastors, which is yet more than a Deprivation, a Remove beyond the possibility of Return, etc.] on any reason, which any Churches for 600 years after Christ would own. If not, you seem yourself to accuse their Successors of Schism, for drawing away part of the People from them, (merely by the advantage of having the Temples and Tithes) and so gathering Churches out of true Churches. So ordinary is it for self-esteeming Men to talk to their own Reproach and Condemnation.] Again; 
Pag. 41.   
[What Law tieth us to be such Schismatics, as to renounce Communion with all other Churches, except Parochial and Conformists?] [Whose Conscience should sooner accuse him of Schism, a Conformist, that will hold Communion with none but his own Party, but separateth from all other Churches in the Land? or Ours, that resolve to hold Communion seasonably with all true Christian Churches among us, that teach not Heresy, nor preach down Holiness, Love, or Peace, and deny us not their Communion unless we will sin. Let the Impartial judge, 
Pag. 42.  which of us is the Schismatic and Separatist.] He is mightily transported with the evidence of this Charge, and therefore we have it over and over. — [As far as I can discern, this Dust of Schism, 
Pag. 43.  which you would cast into other men's eyes, obligeth you to wink hard, lest it be blown back into your own.] Again, [Is it not as easy for us to say, that you have needlessly, and sinfully, and scandalously taken our Places, (I mean, as to the Church-relation, and not as to the Temples and Tithes,) and drawn some of our People to Separation from those that were before true Churches. We say not so; but put not yourselves on the hard Task of disproving it, if you are wise.] That is plainly, 
☜  at the least, we think so, and would have the People to believe so of you, and that you are not able to disprove it, and will hazard your Reputation for Wisdom by attempting it; though yet we would escape the Odium of down right affirming it. And yet so much is said by this Author this way, that I cannot excuse his [We say not so] from a direct and known Falsehood. 
☜  For thus he proceeds to harp still on the same String: 
Pag. 60.  [Do you draw Churches to yourselves out of our Churches that were before you, and then charge your Action on us?] [Why come you not to the private Churches among you, that have all this while been kept up? E. Gr. in London; Why may not Dr. Manton, Dr. Annesley, Dr. Jacomb, and abundance such, as fairly charge those that go only to the Temples, for separating from them? They say, they are as true Churches as you. If their not hearing you is Separation, why is not your not hearing of them so? Big words, when Men are got into the Saddle, make not their Cause good.] And yet again, [Are you Separatists for not hearing them? If not, why are they such for not hearing you?]— Now this way of Questioning, 
Pag. 70.  by his own Confession, is but another manner of Saying: For so he takes up his Antagonist; [Nor should you by a Question, saith he, have vented such a Falsehood? 
Pag. 62.   
It is enough to expose these things without a more particular Refutation of them, that we may take notice of the Spirit of the Men. They, alas! are not for big Words, and yet in their low, 
☞  calamitous, and persecuted Estate, can swagger after this high and mighty rate. They are the Ecclesia verè sic dicta, the true Churches, we have only the Temples and Tithes: We are Schismatics and Separatists from them, (the Sons of yesterday,) and gather Churches out of their true Churches.— And sure they conceit, we have as bad Memories as Judgements, when they report themselves in the same condition now, with the honest and loyal-hearted Sons of the Church of England fourteen or fifteen years ago, kept out against all Law and Conscience from their Cures and Livings.— Mr. Baxter, I perceive, hath not profited, as he might have done, by Dr. Pierce's good Admonitions and Instructions, given him above twelve years since, which duly considered, would certainly have superseded all this idle Cant and Expostulation. I will only be his Monitor in a Point or two, and so leave him to con his Lesson better, if he be not now too old, or too proud to learn.  
I shall desire to know of you, saith the Doctor, who are the Schismatics and Separatists, 
Appendix to Mr. Baxter, ●. 29. p. 211.  and so the Breakers of Charity, and Peace, and brotherly Union? We, who continue and persevere in the good old Way of the Church of England, in which we were born and baptised, and to which we have vowed a due Conformity and Obedience; or You, and your darling Presbyterians, who have departed from our Assemblies, and separated yourselves from our Communion, receded meanly from your Subscriptions, and bound yourselves by an Oath to extirpate your Fathers, who were over you in the Lord, whom you had solemnly promised reverently to obey?] And again, [You cannot charge any sort of Men for having separated from you, 
Ibid. p. 214, etc.  without incurring the same Charge for having separated from us. When Mr. Caudry wrote against Independency and gave it the Title of a great Schism, I could not but smile at the Retortion which Dr. Owen very speedily and fitly made him. Nay, it is publicly declared, by a great Body of Congregationals, 
* Prefat. p. 13.  That they did not break from the Presbyterians, but the Presbyterians rather from them. You are so far from agreeing one with another, that you can never expect to be at Unity with yourselves, unless by being reconciled to the Church of England, whose Calamities have obscured, but not destroyed her. The Sin of Schism is contracted, 
Of Schism, chap. 11. pag. 178, 179.  saith the judicious Dr. Hammond, either by some irregularity of Actions contrary to the standing Rule and Canons of this Church, or by disobedience to some Commands of Ecclesiastical Superiors. And then, by whom it is contracted, I need not tell you. But blessed be God, (as he goes on) the Church of England is not invisible; it is still preserved in Bishops and Presbyters rightly ordained, and Multitudes rightly baptised, none of which have fallen off from their Profession. To your preposterous Demands then, Why we separate from you, and refuse to go to your Communion? The first and shortest Answer is this: That we are passively separated, because you actively are Separatists. We, 
☜  by remaining as we were, are parted from you; and you, by your violent departure, have made our Difference unavoidable. We are divided by Necessity, and you by Choice: We from you, our Dividers; but you from us, and between yourselves: You (like Demas) having forsaken us, and embraced this present World; it is our Lot, (as it was Pawles) to be unavoidably forsaken. When the Times are changed by some, and others are changed by the Times, you must at least excuse (if not commend) us, that we meddle not with those that are given to change. 
Prov. 24.21.  For you to go from us, and then to chide us for being parted, is the greatest Injustice to be imagined, because it requires us to verify the two Extremes of a Contradiction, etc.  
Had these things, offered formerly to our Author's consideration, been digested by him, he had certainly been antidoted, in a great measure, against those odd Prejudices, which do now so exceedingly swell him.  
[We are told of Schism from the Church of England, 
Pag. 35.  when I would give him all the Money in my Purse, to make me understand what the Church of England is.] I know not well here which to admire at more, 
[Of the Church of England, & of Schism from the Church of England.]  the Query itself, or the Manner of propounding it; both for certain are extreme idle and extravagant. Had this been said in the Times of Deformation, when the Face and Appearance of our Church had been obscured by the thick and black Clouds of Persecution, (or by one born and bred up altogether in those times) there might have been some pretence perhaps for it: But since the Return of the Stream, and Tide of things into their ancient Channel, to make this Enquiry, is little other than groping for the Sun at Midday. He may publish himself an Episcopal Protestant, and one of the greatest Adversaries to the Papists, as long and as loudly as he please: Here is an evident Discovery, whose Friend he is, and what Side he takes to.— Had he lived in King David's or Solomon's time, or any other religious Princes, on record in the holy Scriptures, he might have bid as fair to make him understand what the Church of the Jews was.— But who can ever hope to make him understand against his Will? He could have easily enough resolved himself unto a tolerable Satisfaction, had he not designed to become troublesome. — [I confess easily, saith he, that many Churches, 
Pag. 37.  united under one King, and living in one Kingdom, and having thereby special Opportunity for Synods, and Correspondence, and Concord, (he might have added, observing the same Liturgy, agreeing in the same Articles and Profession of Faith, and guided by the same Laws and Canons in their Government and Worship;) may be called one Church, by a Denomination, (1.) accidental, (2.) humane, not used in Scripture; (he should have excepted the Old Testament.) And we will not be so quarrelsome, as to avoid that Language, where Men will needs use it.] Time was, when a National Church was no such slight matter in the esteem of his Brethren. — [But it is the thing itself, saith he, and not the Name that we inquire of, What is that one essential constitutive Head, which makes the Churches of England to be all one Church, in a proper political sense, as a Governed Society? None question the Civil Head; none question the need of Agreement among all these Churches: But the question is only of the one Ecclesiastic constitutive Head.] Are not our Ecclesiastical Governors as unquestionably known as the Civil? 'Tis difficult therefore to know what he would be at, unless he would have us declare some one Pope over us.  
[Tell us what you mean by our Schism from the Church of England, saith he; 
Pag. 38.  we divide not ourselves from the King or Kingdom, or from the particular Churches, as concordant in any necessary thing.] If you divide yourselves from the Bishops or Governors of the Church, and oppose and confront those Ecclesiastical Constitutions, 
☞  which are the standing Rules and Measures of the Church's Concord in Doctrine, Discipline, and Worship, and what things are necessary thereunto, you are guilty of this Schism; and so far you divide yourselves from the King and Kingdom too, as that Government, and those Constitutions, are adopted into the Laws of both.  

Pag. 39  [But perhaps, 'tis our Disobedience to the Church, that is our Schism from it. But every one that maketh himself an Ecclesiastical Governor over other Pastors and Churches, is not therefore their rightful Lord. The King we know, and his Officers we know; but we know not all that call themselves our Lords and Masters. Not but that Obedience is the easiest Course of Life to a quiet humble Mind, (as yours, I doubt, is not); but Fidelity to our King commandeth the disowning of Usurpers.] The Intimation here is too foul and seditious, that our Lord Bishops are such; none of the King's Officers, but Usurpers; 
☜  such whom the King owns not, but they make themselves Ecclesiastical Governors. The self-obtruding Prelacy, as he elsewhere hath it. — [The King we know, 
Pag. 114.  and his Officers we know; but—] This Rhetoric was learned of an evil Spirit, Acts 19.15.— But O the Tenderness and Loyalty of a Presbyterianized Conscience! [Fidelity to their King commandeth them the disowning of Usurpers.] Just as formerly, Fidelity to King Charles the First, made them down with the Bishops, and raise and maintain a War, under pretence of evil Counsellors cleaving to Him, etc.— Or rather, as Fidelity to King Charles the Second, made R. B. to disown R. C. Qui dicit quae non debet, necesse est, ut, quae non velit, aliquando audiat.  
[Where the Parish-Minister is faithful, and the Parish small enough, and near enough to assemble in one Place, 
Pag. 12.  and the People satisfied with the Liturgy; I suppose, the Soberest of the Nonconformists, (for they are not all of a Mind,) will gather no Church out of that Parish.] They were mad certainly, should they endeavour what they have no more hopes of, and cast their Nets where they are like to catch nothing. But this yet is the Wisdom only of the soberest of them; and we are left to suppose, that they are not all thus far resolved to be sober and discreet.  
[He that had rather Ten thousand Persons stayed idly at home, 
Pag. 13.  or went to Sports or Drinking in Stepney Parish, or Giles Cripplegate, or Sepulchers, or Martin's in the Fields, or Clement-Danes, etc. (how shy he is of naming Saint!) than a N. C. should preach to them, I will not foul my Paper by calling him as he deserveth, though he pretend, that gathering a Church out of a Church is the thing that he opposeth.]— These, it seems, are the Godly Party, who would flock to the N. C. in those great Parishes, (for otherwise to what purpose doth he here mention them?) Such, viz. as would otherwise stay idly at home, or betake themselves to Sports or Drinking. And yet, as the N. C. and his Preaching possibly may be, not much to be preferred to either. And, if you call the Man that saith so, by no other Name than he deserves, you need not fear the fouling of your Paper by it; though that be a thing too, I perceive, you are not always so squeamish at.  
[What if any Number of Persons, as good as you, 
Pag. 14, 15.  should think that the Liturgy is guilty of all the Disorders and Defects which once were charged on it, and of some Doctrinal Corruptions since? And what if they think, that the Parish Churches are void of Christ's true Discipline, and are under an Alien, one which they judge unlawful? What if they yet say, that your Churches may be true Churches?]  
Truly we should look upon them as Men of crazy Judgements, and exorbitant Understandings, and watch over them, and beware of them, (with so much the more diligence for their Number sake) as Enemies, that would undoubtedly, upon the first opportunity offered, down with that which they charge with so much Gild, and eject those whom they adjudge Aliens, and Unlawful; to advance, as they sometimes speak, a pure Worship, and the Sceptre of Christ in their own hands.  

Pag. 15. — [And if withal you say, that you refuse them, and they refuse not you; You will not give them the Lord's Supper, unless they take it kneeling, (which I think they may do, but they think otherwise.) You will not baptise their Children, without the transient Image of the Cross, as a dedicating Sign.—] This is wholly levelled at the Law, requiring those things in common from them and us, which hath also as charitably provided for the explication of them, so far as might satisfy the most tender Consciences, were not some Men ambitious of keeping up Scruples, by putting such Notions into their Heads, of sacramental and dedicating Signs, which otherwise they would never think of; and when they hear, understand as little but the bugbear Sound only. And if after all this, People will be contentious, we have no such Custom, nor the Churches of Christ. They may be all admitted, if they please, upon the same equal terms, as their Christian Neighbours are.  

Ibid.  [But in this last Case, I suppose, the most of the N. C. that live in Country-Parishes, which have good Ministers of their own, will not call themselves a distinct Church (totally) but will hold their Meetings, as Chappel-Meetings are held.] This Notion of Chapels he is much taken with. [‛ Chapels subordinate to the Parish-Church,] Which we also should like the better, 
Pag. 27, 30.  were we once well secured of that Subordination. But this, I conceive, is chiefly designed to wind themselves by degrrees into the established Church. [Suppose yourselves, saith he, as Chappel-Curates, under the Parish-Ministers, 
Pag. 91.  and so in Concord perform your Work.] This were something indeed, could we reconcile it with what he observes in another place. 
Pag. 71.  — [I doubt the Separation is in this, that the tolerated Minister will not be your Curate. But remember, that some are Presbyterians, and therefore for Parity of Ministers; and I, and many others, are so much for Episcopacy, (it must be then surely in yourselves) that we would not have Prelatical Jurisdiction given to those Parish-Priests, who themselves are against Presbyters, (Elegant! Priests against Presbyters,) ' and for Prelacy.] Very good! Let us be then as we are.  
[Perhaps some N C. own Administrations may be as defective as the Liturgy.] How wary we are! 
Pag. 16. Pag. 17.  — Some N. C. may be as defective,— perhaps,— Yet they prefer their own Manner of worshipping God, as better in their Opinion than the Liturgy, and therefore to be chosen, when they may choose.] Quisque sibi suffenus. 
☜  But let the People note well, That is not always better in itself, which the N. C. in their own Opinion prefer as such.  
— [They are driven from the Parish-Ministry against their Wills, 
Ibid.  and had far rather hold their ancient Stations.] That is, the Temples and Tithes; for otherwise, as we have heard already from him, the Church-Relation still continues. — [They will thankfully return to them, whenever they have leave.] Namely, upon their own Terms and Conditions; and so we easily believe them. — [And do earnestly pray, that these Seem and Shows of Separation may cease, the occasion of them being taken away.] That is, either the Law, or their Prejudice and Obstinacy. This different Sense of the Occasion divides us in our Prayers; we are for the latter, they for the former Acceptation. 
Pag. 20. — But he doth ingenuously acknowledge, after all, Seem and Shows of Separation in their Practice. Oh! that they were but more tender in avoiding this appearance of Evil!  
And how great the Evils are justly to be feared, 
[The great Evils of gathering into distinct and separate Churches]  by their gathering into distinct and separate Churches, he is very sensible; for he gives us a good account of them in six Particulars, worthy to be thought upon; and therefore I will repeat them here after him.  
1. The exasperating the Minds of Persons, 
Pag. 19, 20. ☜  for Number or Quality considerable; and so alienating them from their Brethren, and hindering their Good.  
2. And thereby weakening the Protestant Interest, in a time which requireth our greatest Concord.  
3. And setting of Parties against Parties, and Churches against Churches, and turning Religion into Contentions, and mutual Oppositions.  
4. And the countenancing of unlawful Separations, which will all shelter themselves under such Examples: And the Dividers will not see the different Principles on which we go, whilst our Practice seemeth to be the same.  
5. And so it may be injurious to future Ages, by seeming to give them Precedents for their unlawful Separations.  
6. And it is not the least evil Consequent, That we shall cherish, not only the Error of those, that think worse of the Parish-Worship and Assemblies than there is cause; but we shall also accidentally nourish their Pride, who will think themselves an holier People, because they erroneously censure the Persons and Practices of others.]  
God keep these Considerations warm upon their Hearts! And then, no doubt, they will find these evil Effects or Consequences much more in Number, Weight and Certainty, than any Benefits to be balanced against them.  

☞  But may any one besides Mr. B. be allowed to say thus much? How angry is he for another's reporting in a few other words, what himself hath confessed in the fourth Particular before recited; see with what a passionate Preface he quotes them: [But my expectation of Modesty, I see, 
Pag. 53.  by the following words, needs a Pardon. Consider, I beseech you, how like Independent Apes, your new Congregations will make you look.—]  
In the Author himself the Words are thus: [Consider, I beseech you, 
Tolerat. not to be abused, p. 20.  and see before hand, how like to Independent Apes, (pardon the Expression) your new Congregations will make you look.] But instead of pardoning the Expression, such is his good Nature, he lays on unmercifully for it. 
☞  
Pag. 53.  [That is to say, Come N. C. if you will not be beaten from your Master's Work, we will try whether we can scoff and scorn you out of it: If that will not do, we will pretend Christ's Name and Authority forbidding you. For as Christ, Mat. 4. so you, must encounter a threefold Temptation. But we take pleasure in Infirmities, and can bear to be made as the Off-scouring of all things, remembering who was clothed with Purple, and then mocked, as being like a King.] All this Vent but on the warning of them against that Symbolising with the Independents, which he himself also reckons up, as a great Evil attending their withdrawing into separate Churches. So that if we make any Sense of what he saith here, to ape or imitate the Independents or Separatists, is to be made in his Opinion, the Off-scouring of all things, etc. Were it not seasonable therefore to immind him upon this of his own words elsewhere to that Author: 
Pag. 29.  [You understand neither the Men you talk of, nor their Cause They take not the Independent Assemblies to be the Tents of Enemies: they leave Terms of Enmity among Brethren, to those that have Enmity in their Hearts.] And yet, alas! how unpardonable a Crime is it to suppose and represent them, as Imitators of these dear Brethren! It were well if Mr. B. did not take pleasure in such Infirmities as these are.  

Pag 20. [On which side the Cure of our Di●is. chiefly lies.]  [The prime great Obligation for the Cure of all this, doth lie upon some of the Conforming Side.] How prone are we to excuse ourselves, and shift off Duty and Obligation to other Men! [It were easy for them not to silence Christ's Ministers, that are as wise and as good as themselves.] The Aim is here manifestly against the Law and Bishops; and the silenced Ministers are all voiced up for the Ministers of Christ, and as wise and good as the best of them that silence them.— This we call Mortification, Self-denial, Humility, and Modesty.  
[It were easy for them, not to punish a godly Person so heavily as as an Excommunication comes to, 
Ibid. & p. 2●.  for the Weakness of scrupling a Sacrament Gesture; and not to punish their Children with being unchristned, or themselves with Excommunication, who think the dedicating Image of the Cross unlawful, or think it their own Duty to enter their own Children into Covenant with God, rather than Godfathers', that have no propriety in them, and they are sure never intent to take them for their own, or use them as they covenant to do.] It were easy for you, Sir, not to slander the Government with such like Imputations. It were easy for you to make a fairer Construction, 
☜  both of our Constitutions and Usages. When did you know any godly Person excommunicated for mere Weakness and Thoughts? It were easy for you to forbear that invidious Phrase, the dedicating Image of the Cross, and such like, which you too frequently abound with, when our Liturgy hath no such Scarecrow word in it. It were easy for you not to have said, you are sure of what you know nothing of, viz. the Intentions of Godfathers' at the Font, etc.  
But after all this, speak out the N. C. for yourselves: Is here all you are offended at? Will it fully satisfy you, 
☜  if the Bishop's silence not the Ministers of Christ, that are as wise and as good as themselves? And, if you shall not be excommunicated for the weakness of scrupling a Sacrament-Gesture, or thinking the Sign of the Cross unlawful, nor your Children unchristned upon this Score, (though in truth they are all christened, before signed,) and you yourselves permitted to enter your own Children into Covenant with God? Will you submit heartily to all the rest, if kneeling at the Communion, the Cross at Baptism, and Godfathers' be remitted to you? Subscribe honestly, and declare you will stand to it.— But alas! 'tis in vain, I fear, to talk of Condescensions. We have been too much fooled already with these Pretences, to be confident that nothing else sticks with you. You are a craving Generation; and the Condescension of your Governors in two or three Points may but open your Mouths wider to ask more. They will gain, in all probability, as little as the last King of blessed memory did, by all his gracious Condescensions; and the Issue is like to be their own Ruin, as it was his; the only difference this, that their condition will be the less pitied, for loving Danger, and despising the Warnings given them of it.  
If on such occasions true godly Christians are cast out of their Parish-Church, whether they err or not, 
Pag. 21.  all Ministers are neither obliged nor allowed to desert them, and so to add Cruelty and Affliction to the Afflicted.] In the Case of Excommunications, Sir, it would better become you to say to those in Authority, as you do well in another place: [We leave your own Works to your own Wisdom; 
●ag. 65.  other men's Actions are not ours.] But yet remember, there are those among the Conformists, that have compassion for the Afflicted, no less than you: And upon this Supposal too, you are to congregate none but our Excommunicates, and those among them who are truly godly Christians, and those cast out of their Parish-Churches, on such occasions as before were specified: And then, I conjecture, your Meetings will not be much thronged.  

Pag. 21.  [They that think they answer all, by saying, those People's Scruples are but Errors, do but (1.) show their Self-esteem, who can call that Error, which they have said so little to prove to be so (in some of their Instances). (2) And he talketh neither like a Pastor, nor a Christian, nor a Man, that thinketh all that err should be cast out off the Church.]  

☞  He is yet to seek, I believe, for that Pastor, Christian, or Man, that so talketh.— But is it Self-esteem at this time of day in the Christian Church, to call these People's Scruples Errors? And hath there not enough been said by our Judicious Writers, Whitgift, Andrews, Morton, Hooker, Paybody, Sanderson, and others, (to name none who are now living,) to prove them so? What will some Men think enough?— But how should we have heard of it, if we had called them false Conceits, paltry Principles, and Perverseness, as we find some of the like Principles, that have no less to be said for them, deservedly censured in this Book? By name, 
Pag. 96, 97.  The unlawfulness of all Book-prayers, or all imposed: Placing Religion in being cross to the rest of the Congregation, in not standing up at the Creed and Hymns, etc. But, I beseech you, Sir, are you the only Man that may speak sharply against the Humours and Weakness of Religious People? 
Pag. 126.  Or are you the sole Demonstrator of those Mistakes which you inveigh against? Or have you the Monopoly of Names and Censures? Abate but a little of that great and ungrounded Esteem you have of yourself, and you will soon perceive it, not to be Self-esteem in others, to call those often baffled Scruples, Errors at least, if no worse. The truth is, you would be well advised, to spend that time (I will not say, as some have done, in your Greek Grammar, but) in practical Meditations, wherein lies your chiefest excellency, that you waste in these crude Scribble, which you have scarce the Patience yourself to read over, and correct, before you send to the Press.  
[As the Weakness of the People inclineth them to causeless Separations and Disjunctions; 
Pag. 23.  so the doleful Pride and Selfishness of the carnal Part of the Clergy, hath in most Ages made them too impatient with the people's Weakness, and make such a Noise and Stir in the World, if a few do but draw from their Communion, as if all that disowned them, disowned Christ; and all, because Pride would make every Man a God to the World.] For Instance sake, when the Assembly at Westminster were so exasperated at the Five Dissenters, and the City-Ministers exclaimed so zealously, both from Press and Pulpit, against the Independents; who were then the carnal Part of the Clergy? Who, by these measures, guilty of doleful Pride and Selfishness? Which, wherever found, deserve a Condemnation.  
[If there be any such conformable Clergymen, 
Pag. 25, 26.  as first will do all they can to silence and eject us, and forbid us to preach the Gospel of Salvation; and then will do all they can, to hinder our Restauration, and to keep us silent: And lastly, when his Majesty's Prudence and Clemency giveth us Liberty to preach, when they can no longer hinder us by Force, would struck us into Silence, and Neglect of our Office, by a few such silly and confident Reasonings, as this Author useth.— I will not offend the Readers ears, by giving them the Name that I think they deserve, but wish them to read, 1 Thess. 2.15, 16. and to tell them, (by what Names or Titles soever they be distinguished,) that I, that am a dying Man, would be loath to stand in their Case before God; and that, if they and I were well agreed, that there is indeed a God, a Christ, a Heaven, and a Hell, I think, we should be easilier agreed in all the rest of our Differences. Some Teachers need these plain Admonitions.  
You of the Conformable Clergy, now look to yourselves; here is a Siquiss you are nearly concerned in. If there be any such among you, 
☜  as do all you can, in your respective Places, (1.) To silence and eject the N. C. who will not submit to the common Orders of Public Discipline, but revile them; and forbid them upon this account to preach the Gospel of Salvation, who have sometimes preached Sedition, Rebellion, or Schism, instead of it; and, 'tis to be feared, upon an opportunity may do so again. And then, (2.) upon the same Score, do hinder their Restauration, without they change, or renounce their former Principles, which they refuse to do, and keep them silent still, continuing in the same Grounds, for which they were at first legally silenced. And then, (3.) persuade them, by Presbyterian Motives and Reasonings, heretofore avouched openly by themselves, which was the rebuked Author's Scope and Drift) not to take the Liberty of running into Separations. Whosoever you are, I say, and by what Names or Titles soever distinguished, (whether Arch-Bishops, or Bishops, Priests or Deacons,) you deserve a Name too ugly and abominable to be mentioned; and were it not for fouling of Paper, or offending the Readers ears, you should hear it too. However, I will give it you, though not in words at length, yet in Figures, which sure you have Learning enough to uncipher, if you have but Grace to use it. Pray, peruse that Text, 
The same Text we may find in the Papers delivered from the N. C. Commissioners, 1661. p. 108. with many other Passages of like nature with this Treatise.  1 Thess. 2.15, 16. Who both killed the Lord Jesus, and their own Prophets, and have persecuted us, [even us the Apostles], and they please not God, and are contrary to all Men; forbidding us, [even us Apostles] to speak to the Gentiles, (to whom Christ himself hath sent us for their Conversion) that they might be saved: To fill up their Sins always, for the Wrath of God is come upon them to the uttermost. Which Text is so exceeding pat and proper to the present Case between you and us, that, lest you should not have your Bibles by you, I have taken care to prefix a good part of the Words (to leave you the more without excuse) in my very Title-page. And in short, that you may from hence be able to spell your own Name, it amounts to this: Ye are very Jews, persecuting Jews, 
☞  such as crucified Christ Jesus, slew their own Prophets, and now forbid and restrain us the Apostles of Christ, sent forth to save such Heathens as your Followers are: Nay, I fear, you are not so good as those Jews, for there was some Religion yet in them, but you are a Pack of Atheists or Infidels.— That is the English of what follows: [If they and I were well agreed, that there is a God, a Christ, an Heaven, and an Hell.— And to a like purpose elsewhere: 
Pag. 57  Alas! what thoughts have those Men of Souls, of Sin, of Holiness, of Repentance, and of their own Sufficiency and Labours!] Go ye now, and chew upon this in private▪  
Sometimes he parallels the N. C. Ministers Case, with the Loyal Clergy, ejected without and against Law in the Times of Rebellion; but here, and in other Places, he rises higher, and represents them to us, as the very Apostles, sent immediately by Christ, persecuted and silenced by us, as so many cursed Jews or Heathens: For which, he likewise tells us, the Day of our Desolation is approaching, and Wrath from God coming upon us to the uttermost.  
Such is the Truth and Modesty of the Man, that will yet presume no higher, 
pag. 118.  than to lay himself at the Conformists Feet, and (under the sweet and affectionate Appellation of Fathers and Brethren) humbly beseech and petition them.  
But, to do him right, I must also tell you, that he is not always thus transported, and in his Altitudes. In his lucid Intervals he is far more discreet and moderate, and in an obliging manner acts the Advocate for us, against the more Fanatic Objectors. Thus in his Cure of Church-Divisions:  

Cure of Church Divis. p. 259, 260.  [Object. It is one thing to persecute for particular Opinions and Interests, as almost all Parties have sometimes done; and another thing, to persecute for Godliness itself.  
Ans. I confess, it is, and the difference between these two is very great. But, I pray you, consider; First, they are very few, perhaps none at all, that you separate from, that ever persecuted you any way at all, nor can you prove, that ever they so much as allowed of it. Secondly, That they, whom you and I do suffer by, do not believe that they persecute us for Godliness, but think, that here the Case is more defensible than yours was; for you had no just Authority over us. When the Anabaptists did pull down the Ministers, 
☜  they pulled down the Magistrates too;] And when the Presbyterians, and other Nonconformists, outed the Bishops, they rebelled against the King too. [And therefore it was a Persecution of Equals without Authority: But those that we Ministers suffer by now, are our lawful Rulers, (pray, remember that, no Usurpers,) who have made-Laws to subscribe, and say, and swear, and do the things which we do not. And therefore they think, that we suffer but for a different Opinion, joined with Disobedience. 'Tis not all Men whom they forbid to preach, but only those who descent, and do not obey them: 'Tis not all Men that are godly, whom they imprison, but those that meet to worship God, in a Way and Manner differing from theirs, and forbidden by them. So that how can you say, that this is not for differing Opinions?  
Object. But we forbid them not to hold their own Church-Communion: Tho we separate from them, we never denied them the Liberty of their Consciences.  
Ans. Some of your Judgement denied many of them much of that Liberty, which consisteth in worshipping of God in their own way, when you were in Power. But, suppose they had not, it is but another Way of uncharitableness; the Vice expressed seemeth to be the same, if you condemn them as unfit for Christian Communion, and therefore you exclude them from yours; and you take their Communion among themselves, to be but a Profanation of holy things, which maketh them the more impious, and you the more odious: And you tolerate it in them, as you tolerate men's Folly and Madness, or Leprosy, or Plague, because you cannot cure it. And, I pray you, judge, if there be any more Christian Love in this kind of Dealing, than there is in that which you call Persecution.] We are beholden to him for this kind Apology.  
But can any, amongst the most bitter Separatists, call us worse than he hath done, by Interpretation at least, in the Section we have perused before? Who would ever think, that he had elsewhere said of the Learned, zealous, high Conformists, and that in this very Treatise, that, 
Pag. 119.  [They are not, by any sober Man, to be accused of doing, either they knew not what, or what they did not suppose was good, and would countervail all that it should cost to procure it]? If such are not to be accused by any sober Man, we may appeal to him as Witness, that he must needs be mad with Passion and Prejudice, that rails upon them in the manner even now expressed. O! that he were once so happy, as to reconcile the Differences, and cure the Divisions, between Himself and sober Mr. Baxter.  

Pag. 28. [Presbyterian Resolutions.]  1. I believe the Presbyterians will join with the Independents, not as a Sect, as you call them, but in all that they think good and lawful.] 'Tis not long since the Presbyterians called them a Sect too, and their Way Schism, 
Letter of L●n. Mini●●. to the Assembly, Jan. 1. 1645.  a Schism, the Toleration whereof they judged repugnant utterly to their Solemn League and Covenant. And they agree now, 'tis like, just as they did before, that is, against the present Establishment.  
2. That they will exercise their Ministry, as they are by Covenant engaged, for Christ and men's Souls.  
[' As they are by Covenant engaged,] That just now mentioned, a Testimonial of the taking whereof was required from every one that addressed himself to the Presbytery for Ordination. 
See their Form of C●rch-Government, p 20  And of which Mr. Case said, The Waters of this Covenant have been a notable Purgation to the Rebels. 
Quarrel of the Covenant, Serm. 2. pag. 65, 66. — It hath been a Shibboleth to discover them, and a Sword in the hand of the Angel of the Covenant, to chase or slay them. The mighty Armies of Malignants have not been able to stand before it: The Walls of Jericho have fallen flat before it. The Dagon of the Bishop's Service Book broke its Neck before this Ark of the Covenant. Prelacy and Prerogative have bowed down, and given up the Ghost at its Feet.— And again: 
Ibid. p. 62.  I am humbly confident, that the same Shores shall not bound this Covenant, which bound the two covenanting Nations; but, as it is said of the Gospel, so will it be verified of this Gospel-Covenant: The sound thereof will go into all the Earth, and the Words of it to the ends of the World, Rom. 10.18.  
3. They will worship God with the Sect of the Diocesan Prelatists in the Parish-Churches also, 
Pag. 29.  as far as will stand with the due exercise of their proper Ministry.] That is, till, according to their Covenant, they can root them out; which that they may effect the more successfully, the Independents now are not a Sect, but Brotherhood,— No; 'tis the Sect of the Diocesan Prelatists.— Divine Mr. Herbert, in his Poem of the British Church, (who very well understood what was meant by it) gives her this deserved Commendation above all others, that she sits in the Place of Virtue, between Extremes on either hand: The Mean thy Praise and Glory is. But here is one that rudely and insolently thrusts her out, to step himself into her Room; and justles her, first to one Extreme, and then to another, before to Church-Tyranny, and now to Schism.  
O the Confidence of this Adviser in his own Understanding, 
Pag. 29.  that dare say, 
[Mr. B's supercilious Contempt of his Adversaries.]  he is sure the Presbyterians have no reason to engage in a way of Public Worship, contra-distinct to the Parochial Congregations!] Leaving the Adviser to his own Vindication, I will only take occasion here to note out some of the passionate Exclamations, and scornful Vilifications of the Answerer, that we may see at one view, how able he is at this sort of Rhetoric. [' O the Confidence of this Adviser in his own Understanding!] This is one of the modester Sort. 
Pag. 25.  [Such silly and confident Reasonings, as this Author useth.] That we had before. [Alas! poor England! whose Teachers talk confidently at this rate.] Alas! 
Pag. 44.  for the People, that cannot try Sense from Nonsense! 
Pag. 61. Pag. 60.  with what Stuff will such Men carry them away?] [Some Men can triumph in such Reasonings for themselves, as would make another sick to read them.] [' He will bring us into Utopia, Morus invented it.] And again: 
Pag. 48, 50.  [If we must follow you into Utopia or Moria.] Here is a childish Clench, and somewhat else; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mat. 5.22.— [Such Confidence upon such insignificant Reasonings, 
Pag. 57  is a great dishonour to the Wit and Humility of the Author. 
Pag. 61. ] [His next Section is as mere delusion as any of the rest.] [' What doth this Man, but talk confusedly?] [Look up, Man, without Blushing.] [Sir, vilify not the Wits of those Clergymen, 
Pag. 62.  that chiefly contributed to our—] [Honour their Understandings more.] [His pitiful Objection is but a contemptible sporting of himself at the Game he is best skilled at, objecting nothing, 
Pag. 48.  that he may seem to answer it with something.] [' O for Modesty!] [With full Sail of Self-conceitedness, he next comes upon us. 
Pag. 54. Pag. 43. ] [His next hath no bounds, and grieveth me to read it. O Posterity, how will you know what to believe!] [He addeth old Speeches against Toleration, 
Pag 62.  wherein we lament his want of common Sense or Modesty.] etc.— What a Fountain of Virulency is there within, 
Pag. 65  which sends forth so many Streams of contemptuous and provoking Language, against a learned, charitable, moderate, meek, and ingenuous Writer?  
Is the exercising of a Worship and Discipline, 
[Of N.C. boasted Reasons.]  more agreeable to God's Word than yours, (we are ready to give you the Proof, when we have leave,) no reason. — Had we had leave to have confuted the silly Reasonings of Mr. Fulwood, and some other such Pamphleteers, 
Pag. 30.  produced against the N.C. we had long ago showed you Cause to repress such Self-esteem.—] [He knoweth, 
Pag. 31. Pag. 32.  that we must not give him our Reasons against Conformity. He cannot but know, that many that conform not in all the Matters of Subscriptions, Declarations, Oaths, Discipline, etc. (not meddling with other men's Consciences) do think it would be in them a Composition of such heinous Crimes as they forbear to name them for fear of seeming to be accusers of others, and to be unpeaceable. And if he think that such Toys as Mr Fulwood, Mr Stilemans, and Mr Hinkleys &c. should satisfy them, he thinks Contemptibly of their understandings; And he that upon such poor Temptations as these, will yield to what their Consciences fear, can scarce tell what he may yield to before he dyeth. Let him procure us Leave but to publish our Reasons against Conformity; and then let him tell us that we were better Conform when he hath Answered them. It is easy to talk, when none must Confute him, and to brave it out against one whose Tongue is tied.] Again— [The Love of Peace, 
Pag. 43.  and the fear of frighting any further from Parish-Communion than I desire, do oblige me to forbear so much as to describe or name the additional Conformity, and that Sin which N. C. fear and fly from, which maketh it harder for us that desire it, to draw many good People to Communion with Conformists than it was of Old. But, when both Law and Love of Peace and Concord forbid us so much as to name the causes, it is disingenuous for the Culpable to take that advantage against us, and to force us to do that which they themselves cannot bear.]  

☞  Good man! How scrupulous and careful he is to do nothing without Leave! Not to Print a Book without a Licence, or Imprimatur, from Authority! How he fears and trembles to be an accuser of the Conformists, or frighten others from their Communion, or seem unpeaceable! How powerful is the sense of the Law, and the love of Concord in him, so that he dare not so much as name the Composition of those heinous Crimes which the N. C. Conscience dreads in the point of Conformity!— And yet, notwithstanding this profession of Tenderness and Conscience, and civility in the case, we have them over and over named and pointed to. — [It is no less, (as we heard before) than (1) Horrid Sacrilege, 
Pag. 25.  (2) Perfidious Covenant-breaking, (3) Disobedience to God (4) Cruelty to Souls, and (5) Unthankfulness for great Mercies, if any of us shall desert our undertaken offices.] And again, else where— [What if a tolerated Presbyterian should read the Common Prayer in his Church; 
Pag. 71.  and use all your Ceremonies, though he fear Perjury and Lying, and Violating his Baptismal Vow?] Have we not here enough of that Composition of Crimes which you N. C. fear?— But, if there be not, you suppose us in another place to know well enough without your telling. [We confess that we do not actually obey the Civil unquestionable Power in every particular about God's Worship, 
Pag. 39  which hath been commanded us. I need not tell you why.]— O but the Additional Conformity! that you dread so much as to point at. What then is the meaning of [' Doctrinal Corruptions] p. 15. and [' The New Doctrine about Infants brought into the New Rubric.] p 45. I appeal to the Masters of Ingenuity▪ whether this be not the worst and most emphatical way of hinting and exposing to the People, when you pretend a thing so Enormous, that you fear the very naming of it.— But then, what must we say of this, after you have named it over and over?— after your Reasons publicly given in your Due Account, as you call it, to the Kings most Excellent Majesty, 1661.— After the Survey of the Grand Case of the present Ministry, 1663.— After many Other unlicensed Pamphlets and Sermons?— This, Sir, is Unpardonable.  
Yet we cannot blame your Policy, who would be thought still to have somewhat more to say for yourselves than hath hitherto been offered. This we are sufficiently assured of, that No man, 
☜  heartily reconciled to the Ancient Establishments of the Church of England since the Reformation, would boggle, as you do, at the present Conformity; there being Nothing new required, but what was wholly occasioned by the insincerity of some in their former Conformities, and the villainy of others in Covenanting against, 
[ex malis moribus bonae leges.] Pref: to Cure of Ch. Divis.  and casting down the former Establishments. And let me freely tell you Sir, (what you have, said yourself sometime to other Separatists) [Read but the writings against the Separatists of those times, and you may learn, that our Light is not greater but less than theirs, and that we see not farther into that cause than they did, and the Change of times doth not change the Truth, nor will warrant us to change our Religion.]  
— [He that saith our Preaching is Evil, 
Pag. 32.  may tempt men to think that the Gospel, which we Preach, is Evil; or that Infidelity, Atheism, Sensuality and Wickedness which we preach against, is good or harmless.— If you turn to them that Calumniate us of Preaching Error or Sedition, the Law is open. Our Writings and Doctrine are easily tried. If we say Evil, bear Witness of the Evil.]  
Blame us not then for using, upon occasion, this Liberty and Freedom, 
☜  which you invite us to, and stand in some need of, whilst you remain so securely Confident of your own Innocency's.— Too much Evil hath been said and Printed— And some Witness hath been born of it too, in the Rebel's Plea, the Evangelium Armatum, the Bishop of Worcester's Letter &c.— And somewhat is added farther for the satisfaction of your desires here, in these Reflections, which I have not yet done with.  
[The Presbyterians distinguish between a Parish-Church that imposeth nothing on the Ministers or people that God forbids, and one that doth. 
Pag. 34. — And between a Parish-Church that is reformable in that which notoriously needeth Reformation, and one that Solemnly covenanteth against Reformation.] The intimation here is, that our Parish-Churches impose on the Ministers or People, what God forbids, 
☜  and do solemnly Covenant against Reformation even in that which notoriously needeth it.— And this he often glanceth at. — [For myself, I have long been of Opinion, which one day you will pardon, that Perjury, Perfidiousness, and Persecution, 
Pag. 74.  Proud contending who shall be greatest, and Covenanting never in certain points to obey Christ against the World and the Flesh, is not the way of God.] And again, speaking to some of the Conformists, 
Pag. 132.  whom he calls Godly and sober. [Plain dealing is not the Sign of Enmity but Love. I must tell you, that we cannot but think that you need Repentance, Great Repentance for Sinning more, and that by Public, Deliberate, chosen, Covenanted, ministerial Sin, Protesting against Repentance.] This is plain enough, and the Charge high and home. Covenanting, Solemnly Covenanting against Reformation; and that not for a time only, but for ever; nor in some one thing but several. [' Never in certain points to obey Christ against the World and Flesh, and this Ministerially, Publicly, Deliberately, upon Choice, and this besides other horrid Sins of Perjury, Perfideousness, Persecution, and Proud contending who shall be greatest, adding that unto all, which makes them most unpardonable, [' Protesting against Repentance.] There had need be good proof given of this Accusation, whereof yet none is offered, or we must record the Accuser for a shameless Slanderer, and admonish him, in his own words, to [' Repent of such Calumnies, and not study to aggravate his fault by Excuses. 
Pag. 64. — And, after all this, we must still believe, that he loves us and spares us, and is extremely loath to say what evil he knows by us, 
Pag, 43. Pag. 76. Pag. 32.  unwilling to frighten others from our Parish-communions, and loath to provoke us more than needs, or to meddle with our Consciences. Is not here a Compositian of heinous crimes, sufficient enough to scare men from our Communion? Is not here enough to brand us for a sort of the most flagitiously wicked wretches under Heaven? For who can lay on greater loads of aggravation? And that Preaching, which can reconcile such Immoralities as these, with the attributes of Godly and Sober, dishonours Christianity, and debauches the World.  
[He, that is fallen under such Drunken Readers, as I was bred under in my youth, 
[of Drunken Readers] Pag. 44.  that were Drunk many times ofter than they Preached (I am ready to prove it, for they never Preached, but were Drunk-oft) This poor man and his Family must venture their Souls on this sottish Drunkards conduct, because it is a True Church. What a trick hath the Devil found, to bind men to constancy in his service, so it be done in a True Church?]  
Bating the spitefulness of the Reflection, and subtlety of the Demonstration, [' Many times oftener Drunk than they Preached, for they never Preached.] The Church of England, Sir hath better provided for all her Children in the necessaries to Salvation, than to leave them barely to the private Discretion or conduct of the Best, much less of sottish Drunkards. And, if any such there be, it were a greater charity to the Public to complain of them to those, 
☞  unto whom it belongs to admonish, suspend and remove them, than propagate idle stories as the manner is, from hand to hand, to the prejudice even of the innocent. But as there are more ways of Preaching in a true sense, than that which is vulgarly cried up for such; so there are more ways also of being drunk, than those two common ones, by Wine and strong Drink, Isa. 29.9. We could easily tell you of Men drunk with Passion, and Self-conceit, and Error, and a Spirit of Giddiness. Mr. B. can tell you at another time, That certainly Pride is a greater Sin than Whoredom or Drunkenness, etc. 
Gild. Salvian. p. 179.  And Dr. Pierce hath formerly recommended this useful Remark to your Consideration: [Many are no Drunkards, 
Ans. to Mr. B. chap. 6. §. 13. p, 152.  who are yet more scandalous than if they were. The Devil himself is no Drunkard, but he is proud, and envious, and hypocritical, rebellious, sacrilegious, and many other ways worse than a common Drunkard: His frequenting the Church, and transforming himself into an Angel of Light, appearing like a Saint, and putting on Godliness for a Disguise, doth make him much more scandalous, (in the true importance of the word) than he could possibly be, if he could be drunk. And although a Drunkard is so detestable a thing, as not to deserve a Toleration in the meanest of the People, much less Impunity or Connivance in any Priest; yet I would not have him punished more for his Judgement than his Life, (as I can prove many have been:) because a Drunkard may be Orthodox, and a dry Man may be an Heretic; a Drunkard may be loyal to God's Anointed, whilst one, who never was drunk, may be a Rebel. Nor can I think it praiseworthy, Ad Rempublicam perdendam, aut Ecclesiam, sobrium accedere.]  
— [Thomas we differ not at all from the Doctrine of the Church of England, 
Pag. 45. [Of the N. C. difference from the Doctrine of the Church of England.]  till the new Doctrine about Infants was brought into the new Rubric, yet it is not in minutioribus, that we differ from the Conformists: Gather from it what you can. God knoweth, we think, the Matters in difference, very far from things indifferent.]  
— [We differ not at all from the Doctrine of the Church of England.] What, not at all from Artic. XX, where it is declared, That the Church hath Power to decree Rites and Ceremonies. 
See the XXXIX Articles.  Not at all from Artic. XXXIII, where it is declared, That that Person, who, by open Denunciation of the Church, is rightly cut off from the Unity of the Church, and excommunicated, aught to be taken of the whole multitude of the Faithful, as an Heathen and Publican, until he be openly reconciled by Penance, and received into the Church by a Judge that hath Authority thereto? Not at all from Artic. XXXIV, where it is declared, That whosoever, through his private Judgement, wittingly and purposely, doth openly break the Traditions and Ceremonies of the Church, which be not repugnant to the Word of God, and be ordained and approved by common Authority, aught to be rebuked openly, that others may fear to do the like, as he that offendeth against the common Order of the Church, and hurteth the Authority of the Magistrate, and woundeth the Consciences of weak Brethren?] Not at all from Artic. XXXVI, where it is declared, That the Book of Consecration of Archbishops and Bishops, and ordaining of Priests and Deacons,— doth contain all things necessary to such a Consecration and Ordaining; neither hath it any thing, which is of itself superstitious or ungodly?] And are not these, part of the professed Doctrine of the Church of England? But why chatechize I you thus far, when you have before professed your Ignorance, what is meant by the Church of England? How then can you tell, what the Doctrine of that Church is, and whether or no, or in what you agree and differ with it?  
— [Till the new Doctrine about Infants was brought into the new Rubric. 
☞ ] If you differ not at all from the old Doctrine of the old Rubric, as you would seem to tell us, there needs no question about the new; for let us view them well together.  
The Old Rubric thus: That no Man shall think, that any Detriment shall come to Children, by deferring of their Confirmation: he shall know for a Truth, that it is certain by God's Word, that Children, being baptised, have all things necessary for their Salvation, and be undoubtedly saved.  
The New more shortly, thus: It is certain by God's Word, that Children which are baptised, dying before they commit actual Sin, are undoubtedly saved.  
Where indeed the Preface of the former is omitted, but nothing is taught for a Truth, certain by God's Word, but what was so acknowledged before: For the Omission of that one Clause, [have all things necessary to their Salvation,] is sufficiently included in, [are undoubtedly saved]: and the inserting that other, [dying before they commit actual Sin] tends rather to restrain, than to enlarge the Proposition, as the impartial Observer will easily judge.  
And yet, forsooth, this new Doctrine, as he slanders it, sticks much with them, who avouch themselves not to differ at all from the Doctrine of the Church of England, till that new Rubric which contains it, was introduced. And here is the Sum of his Doctrinal Corruptions, in the Plural Number, 
Pag. 15.  which we had mention of before. And he hath yet another Fling at it before the end. [I read in the Rubric, of something about Infants certain by the Word of God; 
Pag. 75.  but I never read, in what Chapter or Verse it was.] Now must he not evidently affirm as much of the Old, if he agree unto it, as he would be thought to do? Is it not there as express, He shall know for a Truth, that it is certain by the Word of God? Is not that Fanatic Exception, every whit as pertinent and agreeable there? [' But I never heard in what Chapter or Verse it was] What need of this, I pray, to either? What Chapter or Verse? As if Scripture Sense and Consequences were not as truly the Word of God, as Scripture-Words, and express Assertions? That which is there dianoeticè, as well as that which is there axiomaticè, as some love to speak. Or as if Holy Scripture were not, before Chapter and Verse were determined in it.— But this is the doughty way of arguing, which the Presbyterians have furnished the other Sects withal against themselves: What Chapter and Verse saith so and so? And this great Rebuker of other Sectaries, seems mightily taken himself with it. 
Pag. 75.  [What Chapter and Verse saith, that only Subscribers, Swearers, Declarers, and Conformers, are the Church of Christ; and those that fear an Oath and Conformity, are none of it?] This, one would think, were matter enough for many Verses.  
[' Yet it is not in minutioribus, that we differ from the Conformists. 
Pag. 45. ] So it appears. [God knoweth, we think the Matters in difference very far from things indifferent: Gather from it what you can. 
☜ ] We must gather from it then, That they are not minute or small Matters, upon which you are rejected; and that the Church and you are not like to agree, until either she renounce her Doctrine, or you alter your Judgement about it.— We can therefore the more easily believe you, when you say:  
— [We have almost twelve years ago cried out, 
Pag. 65. [Mr. B 's confessed Vnmannerliness to the Bishops.]  even to Vnmannerliness, that, if possibly, we might have been heard, to the Reverend Prelates.— O drive not godly People from your Communion for nothing!] Vnmannerliness with a Witness! But can any thing be of less weight than nothing? Elsewhere you have it: 
Pag. 72.  [Do you excommunicate, and drive from your several Parishes, the Members of Christ, for not eating with your Spoon?] And can there be any thing almost more minute or indifferent than that? But elsewhere you are still more irreverent, and in your own word, unmannerly, (malè morati): 
Pag. 60.  [Do you silence us, and depose us from the Ministry, and forbid Baptism, and the Lord's Supper, to all that have not as wide a Swallow as yourselves?] And yet all this while you meddle not with our Consciences. It were obvious to retort, that their Swallow was wide enough, who could let down the Covenant, Bishops and their Lands together: and may claim Kindred with those on Record, for straining at Gnats, and swallowing Camels.  

Pag. 55. [Some Taste what the N.C. would be at upon Toleration] Pag 124.  Why may not we in the allowed Places exercise our Ministry, in baptising the Children of any of your Flocks that shall desire it, or giving them the Sacrament? I yet understand not, unless for avoiding your Envy and Displeasure.] Again, [What harm will it do you, if a N. C. preach by you? if many follow him, if some prefer him before you? Yea, further, Brethren, what if the Nonconformable Ministers do give the Sacrament to some, as you do to others? What if they call themselves a Church, or exercise Discipline, (which without need I would not have them do) what harm will this be to you or others?]  

☞  Were they once permitted, we may perceive how they would be still hitching forward, and encroaching step by step. For I note these Passages only as a Specimen of those Liberties, which they design to take from their Toleration. And yet we must believe him: [We never desired to play the Bishops in other men's Dioceses. 
Pag. 55. ] What! not in the Bishop of Worcester's? not in the Bishop of London's? &c— But to the Questions, briefly: Why may we not do so and so? Or, What harm will it do to you or others? We may answer, as the Presbyterians themselves sometimes did their Independent Brethren: 
Letter against Tolerat. p. 4, 5.  [The whole Church of England in short time will be swallowed up with Distraction and Confusion:— And the Mischiefs in the Church, will have their proportionable Influence upon the Commonwealth.— The Kingdom will be woefully weakened by Scandals and Divisions.— And it is much to be doubted, lest the Power of the Magistracy be even utterly overthrown, considering the Principles and Practices of some, together with their Compliance with other Sectaries, sufficiently known to be Anti-magistratical.]  

●ag. 56.  Baxter hath told you, that Bishop Usher professed his Judgement to him, that even Bishops in Council, though they are the Governors of the Flocks, 
Of Ecclesiast. ●…nods.]  yet meet not for Government of one another by Vote, or of other Bishops, but for Concord. And Grotius, de Imper. sum. Pot. hath showed you, that Canons are not Laws, but Agreements.] Add to this: [Be sure to keep out both the Tyranny of Major Votes, and of the proud, magisterial Self-arrogations of any Individuals, 
Pag. 113.  that think others must stoop to them.— Voting is not for Government, but for Concord.]  
Whatever Archbishop Usher professed to Mr. Baxter, or Mr. Baxter hath here told us from himself, he hath spoken somewhat further and better in another place: 
●…e Disput. 12, 13.  [The Use of Synods or Councils is, saith he, directly, (1.) For Information and Edification of the Pastors themselves, by the Collations of their Reasons and mutual Advice: (2) For the Union and Communion of the said Pastors, and of the particular Churches by them, that they may agree in one.— But then, these direct Ends of Synods presupposed, indirectly they may truly be said to be for Government.— For Unity sake it becomes our Duty to submit to their just A●reements; 
☜  and so the forming of such Agreements or Canons is consequently a part of Government.— Synods, as Synods, are directly for Unity and Concord,— by consequence, after a sort, regimental.] And for Grotius, whom he refers to, he hath sufficiently told us, that it was none of his meaning to destroy or take away the directive, declarative, suasory, and constitutive Regiment of the Church in Councils, 
De Imper. Sum Pot. ch. 4. §. 10.  which he plainly asserts; but only that Imperium, which is proper and peculiar to the higher Powers, and to be derived from their Authority. To this purpose he instanceth: (1.) In the Observation of the Lord's Day; and, (2.) In the Choice of Deacons. [In both, saith he, we see something defined, and constituted or appointed, by common Consent, which none could oppose without heavy Gild: For somewhat certainly aught to be determined, and nothing could be so, one or other, it may be, disagreeing, unless either the lesser Part should yield unto the greater, or the greater to the less; which latter, seeing it is manifestly unjust, it follows, that the former was necessary. This Right therefore of Constituting and Determining, is natural to the Church.] Thus that learned Man. But we have no such word from him, as the Tyranny of Major Votes, 
Pag. 113.  which once believed, we shall presently conclude the most August of all Assemblies, Tyrannical.— Nor can there be any way possible to keep out the Magisterial Self-Arrogations of Particulars, where many are concerned, if the Majority of Votes must not carry it. As for what he annexeth: [When it is once thought, that the Major Vote must carry it, an Ithacian Synod will tyrannize, and every weak self-conceited Man, that hath nothing of Sense to say against you, will charge the learned, judicious, grave Divines with Insolency, if they will not be governed by Ten, that are unlearned, or injudicious Self-esteemers.] He might have learned from Grotius, 
Chap. 8. §. 2.  That no ones Right is to be denied for the possibility or danger of his abusing it: For otherwise no Right at all will be certain unto any. And our only Solace in this Case is in the Divine Providence.  
— We that have conferred with all the People of our Parishes, 
Pag. 57, 58. [The N C. vying with their Successors.]  when we were permitted, found the Multitudes were almost as ignorant as Heathens: And yet our excellent Successors, that do no such thing, (as to any two of them that ever I knew or heard of) but see their Faces in the Church, (Ingenuous!) can prove all our Teaching needless, to those poor ignorant Souls. Is this Humility, and Ministerial Fidelity?] Ye are they that applaud and justify yourselves, and sound the Trumpet loud in your own commendation. We should be glad enough of your Help, could we be secured of your Integrity and Honesty. But till then we must say, with him in Valerius Maximus, Non opus esse eo Cive Reipub. qui parere nesciret. 
Lib. 6. c. 3 §. 4.  The Church of Christ needeth not Patterns of Disobedience, which, by how much their Place and Office, Parts and Abilities, Devotion and Holiness, are reputed greater than others, by so much the more effectually insinuate and recommend Disorder and Confusion to the People. 
S● b. Serm. 43. — Or, as Chilo, one of the seven wise Men: Optimam esse Rempub. quae maximè Leges, minimè autem Rhetores audiat.— As for your admired Teachers, they are known to love and frequent those Places most, which themselves cannot but judge to have least need of their Instruction. And you may please to take notice, how justly you yourself have charged them home with Hypocrisy in this matter. 
Pag. 93, 94.  — [Bestow the greater half of your Labour in private, in skilful exhorting People from House to House. If you did not so before you were silenced, repent betimes: if you did, you have found the Benefit of it, (more ways, 'tis like, than one.) This is that which few Nonconformists do; and in this you may best live as their true Assistants, (and sometimes underminers too). Brethren, let me ask you, as before God, why hath no more of this been done, while you were silenced? 
☞  Is it not too much Hypocrisy, to cry out against them that forbid us Preaching, which is one half of our Duty, and in the mean time, wilfully to neglect that Part which none forbid us? This Way the Papists have done their Work.] Mark that Argument! [And it is very considerable, that most that come to your Chappel-Meetings, are such as you take for the least needy, as being already turned unto God; but from house to house, you may speak with the more ignorant.— And Sincerity inclineth Men to that Way of Duty, which hath least Ostentation.] But that is not the common Way of the Presbyterians.  

Pag. 61. [How far Lond. Minist. formerly against Tolerat. Pag. 67.  Look up, Man, without Blushing, and tell the World, whether ever the Presbyterians maintained it a Sin to tolerate Presbyterians.— It is strange that any Party, who think themselves only or chiefly fit for Legal Possession, should yet think themselves intolerable.] I no where find the Presbyterians apt to think meanly of themselves; nor doth the Author you thus challenge, as far as I discern, intimate any such thing: but wholly reflects upon their present Conjunction and Union with such, 
☞  whom themselves have sometimes reported intolerable. Consult a while the Testimony to the Truth of Jesus Christ, 
Testim. to the Truth of Jesus Christ, and Sol. League, 1647.  and Solemn League and Covenant, subscribed by the London- Ministers; and there you will find, among the abominable Errors, damnable Heresies, and horrid Blasphemies, not to be tolerated.  
More particularly, we abominate these infamous and pernicious Errors, of late published: 
☞   
That no Man shall ever perish in Hell for Adam's Sin. 
Pag. 8.   
That Christ was given to undergo a shameful Death, voluntarily, on the Cross, to satisfy for the Sin of Adam, 
☜  
Pag. 9  and for the Sins of All Mankind.  
That, as the Death of Christ was extended to All; so likewise the Benefits thereof were, both by the Father and the Son, intended for All. 
Ibid.   
That, if God command the Gospel to be preached unto all, 
Pag. 10.  and Christ died only for some; then God commands a Lie to be preached to the most Part of Men.  
That if God should deprive Men of all Ability and Power to repent and believe, and then should be still moving and persuading, 
Pag. 11.  still entreating and beseeching them to (repent and) believe, with that Patheticalness of Affection, wherein he expresseth himself in Scripture, 
☜  even to them that perish, as well as to those that are saved; this would seem very hard, yea, somewhat harder than Injustice itself: But this is not so.  
[How could our Answerer have escaped here with his, O for Modesty! Tie men's feet, and reproach them for not going? pag. 54.]  
That neither Paul nor James exclude or separate faithful Actions, 
☜  or Acts of Faith, from Faith, or the Condition of our Justification, 
Pag. 15.  etc.  
That an enforced Uniformity of Religion, throughout a Nation or Civil State, confounds the Civil and Religious, 
☜  
Pag. 22.  denies the Principles of Christianity and Civility, and that Jesus Christ is come in the Flesh.  
That little can be done, unless Liberty of Conscience be allowed, for every Man, and Sort of Men, to worship God in that Way, 
☜  
Ibid.  and perform Christ's Ordinances in that Manner, as shall appear to them most agreeable to God●s Word, and no Man punished or discountenanced by Authority for the same  
These (say they) are some of those many horrid and prodigious Opinions, which do in these unhappy Days swarm amongst us which, 
Pag. 23.  not without Grief and Horror of Spirit, we here recite, that by this small Taste of their Wormwood and Gall, all the World may the better judge of the deadly Bitterness of the rest, and the more freely justify the Fervour of our Indignation against them all.— Hoping, that as God hath stirred up the Lords and Commons in Parliament, to publish their Ordinance concerning the Growth and Spreading of Errors, Heresies, and Blasphemies; settin● apart a Day of Public Humiliation, to seek God's Assistance for the suppressing and preventing of the same: so in his rich Mercy to England, he will at length find out some effectual Means, by Authority of Parliament, 
Pag. 24.  
☜  for the utter Abolition and Extirpation of them all out of this distressed Church.— Furthermore, we are abundantly convinced, that the Presbyterian Government, 
Ibid.  (truly so called) by Presbyteries and Synods, 
☜  in a due Line of Subordination of the Lesser to the Greater, with prosperous Success exercised in the best Reformed Churches, is that Government, which is most agreeable to the Mind of Jesus Christ revealed in the Scripture, concerning which the Reverend Assembly of Divines have long since drawn up and presented to both Honourable Houses of Parliament their humble Advice; which we conclude so agreeable to the Holy Scriptures, that we can readily submit thereunto ourselves, and shall think the Church of England not a little blessed of God, when, 
Pag. 25.  by the countenance of Supreme Authority, the Presbyterial Government and Discipline shall be sincerely embraced, and duly exercised, in all the Parts of this Kingdom.— And then, we with our Brethren, are confident, this Government will make the Churches of Christ among us, 
☞  terrible as an Army with Banners, and like a strong and fenced City, against which the Adversaries shall despair to prevail, but by making a Breach in this Wall.— Wherefore we sadly lament England's general Backwardness to embrace, yea, Forwardness to oppose this Government, and therein her own Mercy, whilst so many of all sorts set themselves against the Lord, 
Pag. 31.  and his Christ.— It is clearly evident to us, that Schisms, Divisions, Heresies, and all profane Looseness, are manifest Works of the Flesh, so sinful and damnable in their Nature, that they which do such things, shall not inherit the Kingdom of God: And that the Children of Light should be so far from having any fellowship with the unfruitful Works of Darkness, as that they ought to reprove them, 
☞  to avoid such as practise them, to abstain from all appearance of Evil, and to hate the very Garment spotted with the Flesh.— That the Civil Magistrates have sufficient Warrant from the Holy Scriptures, not only to punish Seditions, Treasons, Murders, Adulteries, and other Offences against Righteousness and Sobriety in the second Table; but also to inflict Punishment upon Offenders, for professed Atheism, false Doctrines, Idolatries, Blasphemies, Sabbath-Profanations, and other Transgressions against true Piety and Religion in the first Table of the Decalogue.— That a public and general Toleration will prove an hideous and complexive Evil, 
Pag. 32.  of most dangerous and mischievous Consequence, if ever (which God forbid,) it shall be consented to by Authority.— All the Reformed Churches shall be ashamed to own us; they shall all cry out against us, 
Pag. 33.  Is this England, that covenanted and swore to the most High God, such a Reformation, and Extirpation of Popery, Prelacy, Superstition, Heresy, Schism, Profaneness, and whatsoever shall be found contrary to sound Doctrine, and the Power of Godliness? And after so long Travel, hath she now brought forth an hideous Monster of Toleration,— a detestable Toleration?  
Therefore, upon all these Considerations, we the Ministers of Jesus Christ do hereby testify to all our Flocks, to all the Kingdom, and to all the Reformed Churches, as our great dislike of Prelacy, Erastianism, Brownism and Independency: so our utter abhorrency of Antiscripturism, Popery, Arianism, Socinianism, Arminianism, Antinomianism, Anabaptism, Libertinism, and Familism, with all such like, now too rife among us; And that we Detest the forementioned Toleration so much pursued and endeavoured in This Kingdom, accounting it unlawful and pernicious.— This was subscribed Decemb. 14. 1647, by no less than 52 Ministers, and among them some of Those, whom Mr. B. undertakes to prove true Pastors.  
These now he may call, if he pleases, old speeches, but such they are, as convince the Presbyterians of a great change at this Day from their first and avowed Principles. What shall we think now of his, 
☜  I have met with Few Presbyterian Ministers in England?] whither are they fled? 
Sacril: Des. Pag. 5.  or what are they transformed into?— What of That? I see not, what great hurt it would do, for Anabaptists, Separatists etc. That cannot join with the Parish Churches, to have leave to meet among themselves, 
Pag. 23.  and worship God together in peace.?]— What of the blending Episcopal, Presbyterian, 
Pag 29.  Independent and Erastian together?  
But the Truth is, 
☜  This Answerer is not a competent Advocate for the Presbyterians, being manifestly a Deserter of them and their Principles. If Scots, saith he, or any Presbyterians do otherwise, that is nothing to me, who am no more bound to their opinion than yours. 
Pag. 41. ] He differs from many (of them, as well as us) ' In several Doctrines of moment, 
Ep. Deed: to Sts. Rest.  as himself hath told the World.— He is for a Church in the Idea and Notion, like to Plato's famed Commonwealth; and can hardly subscribe to any form of Ecclesiastical polity, which obtains actually in Christendom.— In a word. He is (as Dr. Abraham Clifford 
† [To whose Methodus Evangelica, printed after his Death. 1676, Mr B. with Dr. M. prefixed a Preface.] Sacril. Def;: Pag. 74.  sometimes said in Discourse of him, being pressed with his judgement) Suae potestatis Litera. So that others deal by him, just as he by them, accounting themselves no more bound to his opinion than he to theirs. And yet none so ready to speak in the Name of N. C. as he.  
When you say that a Toleration may reduce the common sort to an indifferency in Religion. I Answer, get your friends together then, that have brought it to that pass, that it must be thus or worse, and bring them to weep over their Sins before God, that if a miserable Nation may not be saved from the Fire that you have kindled, your Souls yet, if possible, may be saved▪] That clause, ‛ it must be so or worse.] Sounds like a threatening, and takes so much from the Grace and Clemency of the Rings Toleration, as it adds to the necessity of it, with reflection upon which, it may be, 
☜  he before phrased it so warily. ' When his Majesty's Prudence and Clemency giveth us liberty to Preach. 
Pag. 25. ]— But I observe here the Necessity of a Toleration, or somewhat worse, is charged wholly upon the Establishments; and those Establishments are made the Sins of the Conforming party, who, he saith, have kindled the Fire in this miserable Nation; and the possibility of whose salvation is to be questioned.— O the meek and humble Mr. Baxter!  

[Who the Chief causes of our Divitions.] Pag. 82.  It is our Divisions, that will let in Popery: No doubt of it, if it ever be done. Come and speedily debate the case with us; who have been the great causes of Protestants division, Conformists or Non-Conformists? But I am ashamed to say that it needeth a debate.] That is, 'Tis as clear as the Sun shines, 
☞  that the Conformists, and not the N. C. have been the great causes of Protestants Divisions: Those who obediently kept Close to the Laws of Order and Uniformity, and not they who first opposed those Laws, and then divided from their Brethren, and among themselves. He would say as much, 'tis like, were he to determine the Case of our Civil Wars, on whose side the Rebellion and Injustice lay. The Cavaliers and Conformists must bear the blame of all.— And yet it is worth our while to note, how he elsewhere seems to contradict himself, or afford at least ground enough to evince, that he needed not to have blushed for saying, ' that it needeth a debate.  

Pag. 113. and 114.  [Nothing, saith he, hath more plagued the Church than the Pride and arrogancy of some of the Pastors, that think they are wronged, if they may not rule. Think not that this Spirit is only in Papists or Diocesans. Pride is the heart of the Old man, and born in all; and doleful experience telleth, how it surviveth in too many Anti-prelatical Ministers, of humbling Principles, and unhumbled Souls. 
☞  Do we not know, that the Pride of some among ourselves (N.C. sure enough) that must be all, and do all, till they have undone all, is the very thing that hath silenced so many Ministers, and brought us to the state that we are now in?] Magna est veritas, et praevalebit.— They are Non-Conformists again, 
Pag. 97.  of whom he saith in another place. [The Ministers that have bred and cherished these Principles. 
☞  (viz: the unlawfulness of prescribed Forms of Prayer, of Repetitions, of Responses, of standing up at the Creed and all the Hymns of Praise etc.) ‛ Have been our subverters and are our shame.] To Them again he speaks yet farther after This fashion. 
Pag. 105.  — [woe to those few Teachers, that make up their designs by cherishing these Distempers! One would think, that their warning had been fair. But— si nati sint ad bis perdendum Angliam— The Lord have mercy on us! 
☞ ] 'Tis easy Latin. Yet I will English it here for the People's sake. [' If they are born to destroy England twice.] And then the supposition is plain, that they have destroyed it once already.  

[The Conformable N.C. or Mr B's Character of himself] Pag. 100  [I prescribe to no man, and Toleration so far taketh off public impositions, as that none can now say, this Form is imposed on me, and therefore unlawful. But though I will not bind myself [pray, have a care of that] I here tell the World, that if my strength, and Toleration, and a call should ever more give me opportunity for the freer exercise of mine Office, 
☞  I would sometimes pray freely without Forms, and sometimes use some part of the Common Liturgy, and sometimes use the Reformed Liturgy which in 1660 was agreed on by the commissioned Non Confirmists, [who yet had no Commission to make a new Liturgy] though being done in extreme haste, it should be renewed and perfected, [a Liturgy and no Liturgy, 
☜  Reformed and needing Reformation] I would ordinarily pronounce the Creed, as the Faith which the Church assembleth in the Profession of; And ordinarily recite the Lord's Prayer and Decalogue, and read two Chapters and the Psalms: And they, that would not join in This way of Worship, should freely go choose them a Teacher more agreeable to their opinions: for I would not serve the humours of any in their dividing Errors.] 'Tis enough for him, that he hath his own. Let every one else do what is good in their own Eyes also.— Here we have at large the Lively Portraiture of the most conformable Nonconformist drawn by himself, as to his Worshipping postures; The View of whom (notwithstanding the powerful bias of his fantastic and affected singularity) may satisfy our people, how well they are provided already in the substantials of their public Devotion.  
We have seen the Man. Now see his address by way of Humble Petition, as he calls it, to the Conformist.  
[Fathers and Brethren, 
[His humble petition to the Conformists.]  though I presume to Counsel the N. C. as my Equals, I will will presume no higher with you, than to lay myself at your feet, and humbly a second time to become your Petitioner, for the Souls of men, for the Gospel, the Church, and the Interest of Christ.] [And a man might hope, that one that should become a Petitioner to you, 
Pag. 118.  that yourselves would not destroy that Church, might find acceptance and prevail.] Truly, to deny so just and reasonable a Petition, as this is, That the Fathers of the Church would not themselves destroy the Church; and that to a man humbly prostrating himself at their Feet, and earnestly begging of it at their hands for God●s sake, for the Gospel's sake, in mere Compassion to the Souls of men, and for the pure interest of Christ, without any self ends at all in it, must needs reflect upon them as persons, of whom the worst that can be imagined is too good to be spoken; And indeed for such as they are to give an occasion for such an importunate address, presupposeth them none of the best Christians or Ministers.—  
[But Satan hath got so great advantage, that the Wisest man living is uncapable of speaking rightly to you without offence.] This methinks, 
ibid.  is but a course Compliment on the heels of the other, and suits oddly with the demure pretences of so profound a Reverence and Humility. For it sounds Thus. 
☜  [The Devil is so great with you, that the Wisest man on Earth (Mr Baxter himself) can not speak to you without offence.] For of himself it is, that he speaks it a little afterwards. [To these Reverend persons I have formerly spoken to their great offence. p. 119.]  

ibid.  [He, that can draw men into great disgraceful Sins, hath thereby raised a Bulwark to defend his work. To be silent and comply is to be Cruel to the Sinner and himself. And who can do it that believeth Death and Judgement? To call men to Repentance is utterly to lose them, by implying that they have sinned. O little did I once think that Repentance had been so hard a work etc.]  Quae dicis aliis, dic Tibi, ipse ut audias. 
‛ It is not in my thoughts to Confound all Conformists.] No, no, you have told us before, 
Pag. 119.  ' The Presbyterians do not love Confusion.] p. 33.  
‛ I know there are many sorts of you.]  

ibid.  I. There are some Learned zealous High Conformists, who think they have done good service to God etc.] If they are Learned and zealous together, having a zeal according unto knowledge, certainly they are the most honest and considerable sort you can name. — But these it seems, you altogether despair of, and think good to pass them by, as having formerly spoken to their great offence.] And well may they be offended at any who should persuade them to destroy the Church of England, that they might not destroy the Church of Christ. You yourself would be offended too, another time, 
Ep▪ deed: to Sts Rest.  at those, who would Cure and Reform the Church by cutting of her Throat.  
II. I would there were no Minister so pitifully dark, young and raw, and so much out of love and relish with things spiritual, 
Pag. 119.  through the prevalency of a stronger appetite, as that their incapacity convinceth me, that I am not to expect much regard from them, as knowing with what Ears they hear.] The first sort were offended. This second sort is uncapable, by their injudiciousness and carnality, of these spiritual things which are to be propounded. Venture non habet aures.  

ibid.  III. There are also some, called Latitudinarians, who love not Fopperies or Violence, but are men of reason and sober conversation.] Well, the first Learned and Zealous, but not, it seems, men of Reason and Sobriety. The Second neither Learned nor Spiritualised enough. What hinders but this Third sort should be for the turn? especially being of so moderate a Temper, like yourself, neither for Fopperies nor Violence. Why, there is yet Conscience wanting in them. — Though they are not so tender and scrupulous as the N. C. but can break over greater rubs.] That is, They are men of too wide a swallow, 
Pag. 120.  as you somewhere phrase it.— Where then will you resolve to fix?  
IU. ' There are other Godly, Sober, unwilling Conformists, who, by the Benefit of subscribing in their own sense, have stretched themselves to do what they have done: 
ibid.  who conform on the Terms of Mr. Sprint, submitting to what would else be Evil, only to obtain the liberty of Preaching (far be it from me to put in any selfish ends) who are unwilling Conformists, as the Westminster Assembly were that after took down Prelacy.  
These, These are the hopeful men. The other are too learned and zealous, 
☜  or too ignorant and carnal, or too reasonable and generous, And all of them too resolved and hearty in their Conformity to be wrought upon. But these are Godly and Sober, and, which is the principal, unwilling Conformists, whose Conformity is their burden, who have stretched themselves to do what they have done, men form in the very same mould as the Westminster Assembly was that after took down Prelacy: And therefore it may well be hoped, that these will in time lend their helping hand to a second Lift, and take down Prelacy again.  
To all of them, that yet have ears to hear, 
ibid.  I humbly present These following Requests.] That is, To all, who are not yet past Grace and hardened, but especially to you, our Dearest Brethren of all the Conformists, the Godly, Sober, unwilling ones, that offer violence to your own minds, and Conform against Conscience, that subscribe, say and swear with a mental Reservation, in your own and not in the Church's sense, that for the sake of Preaching do that, which otherwise you look upon as Evil and Abominable, the Genuine Offspring of the Westminster Assembly, that notwithstanding all their former Subscriptions, Oaths and Declarations, when opportunity served, gave themselves a Dispensation, and took down Prelacy.  
We take not you, whom I now write to, to be consenting to this work, 
Pag. 134.  (of silencing the N. C.) though your Silence and Nonresistance hath bred such thoughts of you in People, as we would fain have you cure by the contrary means.] That is, by speaking out now in our behalf, and Resisting Authority; for these are the contrary to Silence and Nonresistance.  
‛ If we had expected, 
Pag. 135.  that heretofore you had petitioned our Rulers for the Liberty of our Ministry, it had been no unreasonable expectation.— ' If you had but humbly acquainted our Rulers.— That your judgement was, that our Ministry was more necessary than our personal Conformity; (1) You know not but you might have been heard. 
Pag. 136.  Civil Governors are never so Cruel in matters of Religion as the Ruling and exasperating Clergy are. 
† This the Abstract of Prynn's Antipathy of English Lordly Prelacy etc. 1641.  (2) Or, at least, you might have had the greater peace of conscience in all the Confusions that have followed, and said, It is not long of us. And (3) you would have acquitted yourselves in the judgement of all your hearer's [who are presumed to be of the same leaven] and they would have been the less prejudiced against your Ministry.]— But what should they have moved for? That is the next point to be observed.  
‛ Had you petitioned, and prevailed, for These Two things, you had healed all our Breaches.  


Qui dabat olim Imperium, fasces, legiones, omnia, nunc se  
Continet atque duas tantùm res anxius optat. Juven. sat. 10.   First; That the Door of Entrance might not have been barred by any other Subscriptions, Professions, or Oaths, than what were used in the Churches of Christ, till the Exaltation of the Papacy, (for 600 years) besides the Oaths of Allegiance and Supremacy, (which are a Noli me tangere,) and the Subscribing of the Doctrine of the Church of England, in the XXXIX Articles, according to the Thirteenth of Queen Elizabeth.] Which makes a plausible Sound.  
Secondly; That those (so subscribing) who dare not use the Liturgy and Ceremonies, might have leave to preach in the Churches which use them, 
pag. 137.  under Laws, which shall restrain them from all unpeaceable Opposition to what they dare not use, or to the Government of the Church.] Mark it! These should have been the Heads of your Petition for us.— Well, but is this all? No, you should have remembered the good People somewhat too.  

Ibid. — Only let not the People who scruple Conformity, be therefore denied Church-Communion and Sacraments.  
Let us now a little view the Particulars. And first, for the Ministers.  
That the Door of Entrance be not barred by any other Subscriptions, Professions, or Oaths, than what were used in the Churches of Christ, for 600 Years, or till the Exaltation of the Papacy.] We will not now dispute about that Calculation.— But this taken by itself, might possibly exclude the Oaths of Allegiance and Supremacy; and Subscribing the Doctrine of the XXXIX Articles too; for before the Exaltation of the Papacy, there was no occasion of disclaiming it, or declaring against it, as there we do in sundry of those Articles. Here therefore comes in the Exceptions.— ' Besides the Oaths of Allegiance and Supremacy:] Understand it, So far as they can stretch themselves to take them in their own Sense. — And the Subscribing of the Doctrine of the Church of England, in the XXXIX Articles, according to the Thirteenth of Queen Elizabeth.] The former gives the colour of Good Subjects; this latter of good Church of England Men.— But observe it carefully; 'Tis not all the 39 Articles, which yet are the Doctrine of the Church of England; they are but for some of them only, called by them the Doctrine of the Church of England, as distinguished wholly from all Matters of Discipline or Government, as they sometimes explain themselves. And therefore they add that other Phrase, [' According to the Thirteenth of Queen Elizabeth,] to unriddle their meaning to some, and at the same time conceal it from the Vulgar.  

Anno 13 Eliz. ch. 12.  Let as consider briefly the Words of that Statute,— Declare his Assent, and subscribe to all the Articles of Religion, which only concern the Confession of the true Christian Faith, and the Doctrine of the Sacraments, comprised in a Book imprinted, entitled, Articles: Whereupon it was agreed, by the Arch-Bishops and Bishops of both Provinces, etc. Now this, it seems, they construe thus, or to this effect: Only to those of all the Articles, which concern the Confession of the true Christian Faith, and the Doctrine of the Sacraments. But the Words of the Statute run gramatically thus: To all the Articles of Religion, which only concern, (viz. all which Articles of Religion only concern) the Confession of the true Christian Faith, and the Doctrine of the Sacraments.] And that this was the Intendment of the Law, appears from what follows there: That the Person thus assenting and subscribing, shall bring from the Bishop, or Guardian of Spiritualties, in Writing, under his Seal Authentic, a Testimonial of such Assent and Subscription,— and openly on some Sunday, read both the said Testimonial, and the said Articles. That is certainly, all the 39 Articles, the Book of Articles; and what he is to read openly, he is supposed to have first assented and subscribed to. And again, in the same Statute, there follows a Penalty for maintaining or affirming any Doctrine directly contrary or repugnant to any of the said Articles.— But if we explain it by currant Practice, there can be no manner of doubt left about it.—  
We have seen briefly, what they could swear and subscribe to; let us mind next, what they most stick at. And one would guests, by those words, [till the Exultation of the Papacy,] they should stick at nothing but what had some known tendency thereunto. But the matter is otherwise, the Door of Entrance is not to be barred by any other Subscriptions, Professions, or Oaths, besides these by Name here excepted. By a Review then of what else is enjoined by Law, we must conclude, what they cannot yield unto.  
First, then, They cannot declare their unfeigned Assent and Consent to the Liturgy and Ceremonies, with the Form or Manner of making, ordaining, and consecrating of Bishops, Priests, and Deacons.  
2dly; They cannot declare, that it is not lawful, upon any pretence whatsoever, to take up Arms against the King; and that they do abhor that traitorous Position, of taking Arms by his Authority, against his Person, or against those that are commissionated by him.  
3dly; They cannot declare, that they do hold there lies no Obligation upon them, nor any other Person, from the Oath commonly called, the Solemn League and Covenant, to endeavour any Change or Alteration of Government, either in Church or State; and that the same was in itself an unlawful Oath, and imposed upon the Subjects of this Realm, against the known Laws and Liberties of this Kingdom.  
4thly; They cannot take the Oath of true and Canonical Obedience to the Bishop, in all things lawful and honest; and so in like manner, that against Simony, and that for Residence on Vicarages without a Dispensation: For neither of these are in their Exception.  
All these Bars therefore to the Door of their Entrance must be removed: And it concerns Authority to consider well, what Judgement they proclaim themselves of, both as to Church and State; and what Propositions they yet 
E. gr. No Bishops no common Liturgy or Ceremonies. It is lawful on some pretence to take up Arms against the King, and by his Authority to war against his Person, and those commissioned by him— The solemn Leag. and Coven. still obligeth to endeavour the alteration of the Government, & c ●…e. The Foun●ation-Princi●les of the good ●●d Cause of ●●…ction and Rebellion.  maintain, who profess they cannot do these things; and what their Practice upon them in time is like to be, that is, (ubi adsunt vires) when ever they are able. Which is more certainly to be gathered from the Observation of what it hath been in Times already past, than such bare Words as are given for the present. To whom therefore that of Salvian is but too applicable: Parum est, quod nudis assertionibus dicitis; ipsi actibus vestris contra vos testes estis.  
But then an Admission upon this their own limited Subscription will not serve, unless those who dare not use the Liturgy and Ceremonies, may have leave to preach in the Churches which use them: A proper Expedient, by degrees to worm out the Use of both. Nor is the Salvo added, [Under Laws, which shall restrain them from all unpeaceable Opposition to what they dare not use, or to the Government of the Church,] extensive enough to prevent the Mischief: For we must needs conclude, that those who dare not use the Liturgy and Ceremonies, dislike the Government, and believe these things highly sinful: For so we are told, [It is Sin, and no small or tolerable Sin, which their Consciences fear.] And what they so believe, they will certainly upon all opportunities, directly or indirectly, bear witness, and caution against, and labour to withdraw others from. How indeed shall they be faithful in their Office upon their own Principles, if they should do otherwise? [To ' be silent, and comply, is to be cruel to the Sinner and h●mself. And who can do it, that believeth Death and Judgement?] So we had it even now. — [How guilty are those Ministers of the Blood of ●ouls, that will not tell Men of their Sin and Danger?] So elsewhere. Next for the people.  
It is to be desired, [only that all who scruple Conformity, (in any point) be not therefore denied Church-Communion and Sacraments.] Every one, 'tis to be supposed, in that way and manner as the Teachers they shall adhere to, administer in.— The short is, that they be tied to nothing.  
But the godly, sober, unwilling Conformists have it seems, been sadly neglective of their Duty, in petitioning against the Laws for these things hitherto: If they are at length penitent, and resolve to do any thing for the Cause hereafter, it will be some amends.— And that they would do this, is the last Request our Author hath to make.  

●…g. 137. — And having mentioned this, what if I added yet this Clause to my present Petition to you? That you will yet petition for us, or rather for the Church of Christ, that upon the foresaid Terms we may be, if possible, taken into the established Ministry; if not, yet tolerated as Lecturers under you, in such Churches where the Ministers desire us, not taking any of their Maintenance from them, but trusting God for our daily Bread.] Fain would they be on their own Terms in the Established Church, if so it may then be called; and when they are in, do their best to shake other Establishments out of it. But if this may not be granted them, Lecturers under some Conformists, yet this under is a scurvy word, they like it not; [' No Prelacy in Parish-Priests, 
Pag. 71. ] as we heard before. However, under some of their Brethren Conformists, that desire them to carry on the Work as Assistants, would be perhaps no great Burden especially, [not taking any part of their Maintenance, but trusting God for daily Bread,] as if others did not trust God for that too. How this Proviso, against taking any part of their Maintenance, can be secured, I know not; for a great deal of that, in such populous Places as they most affect, depends upon the People's Contributions: And, where it doth not, yet they conceive some Right in themselves still to it; and how that Thought may work in Time, who can tell? It begins already.  
— I think it had savoured of no excess of Charity, 
Pag. 134, 135.  and Ministerial Ingenuity, if he had said: Brethren, you must perform your undertaken Ministry; and we, and the People's Souls, have need of all your Help; and the Maintenance is given for the Work, therefore you that work with us, shall have part of the Church-Maintenance with us, 
☜  at least, a fifth part, as was allowed to the Ejected by the Parliament, (for those Times are an excellent Pattern for our Imitation,) because the People cannot maintain you, and it is hard to serve God without Anxiety, while your Families are in Want. This had better beseemed our Brethren. But we crave and expect no such thing from you.] Only these are broad Signs, and speak it loud enough, that they are both uncharitable and unjust, if they deny part of the Maintenance to you, who do the Work whereunto it belongs.— And what will the People think and say of them?  
— By this means you shall have no need to fear our injuring of your Wealth and Reputation. 
Pag. 137. ] q. d. We have thought it requisite to suggest this unto you, because, the truth is, we look upon you as somewhat more worldly-minded than ourselves, and so your Covetousness of retaining your own, which most of you find little enough, may keep you from doing us that Service, which otherwise we might hope for from you. Alas! you are utterly mistaken in us, if you shall once imagine, that we regard ourselves. 'Tis the Church of Christ only we are solicitous for; nor do we seek yours, but you.— ' Have we served God twelve Years, 
Pag. 73.  without one Bit of the Levite's Portion? And cannot we do so till we die?— It sufficeth us to tell you, that we preach not for Riches, and we will not cease through Poverty. Talk at this rate to one another.] Worldly Wretches as ye are!  

Pag. 137. — And now (for the Close) as God will judge, so let the World judge, and let Posterity judge, whether we [Pharisees!] are unworthy, in comparison of the present Ministers of England, to be permitted to preach Christ's Gospel, on these self-denying and abasing Terms.] You should rather have said, self-assuming, self-arrogating, self-exalting, but Church-denying, King-abasing, Law-disowning, Prelacy-deposing Terms.— And so let the Impartial judge upon the Premises.— And, when they have determined this, if you please, let them resolve themselves further, 
Q. 1. Q. 2.  Where the Petition against Establishments is like to stop; and whether the Plea of Conscience be not as equal for tolerating all the dividing and subdividing Sects, as for any one of them? It being acknowledged, that all the contending Parties, from the Papist to the Quaker, are ready to give themselves the Commendation of being Lovers of the Truth and Peace. 
Pag 6.   
But what pious and prudent Indulgences Authority may judge meet upon occ●sion to grant unto some Particulars of the truly humble, quiet, and peaceable Dissenters, upon the satisfaction given them by such Deportment, is not for us to advise or determine.    


Mr. Baxter's free Account, how the Papists work their Ends among unsettled Professors.  
THese Papists, seeing the Temper of our unsettled Professors, do creep in among them, and use their utmost Skill to unsettle them more, 
In his Letter to an unsettled young Man before his Quakers Catechism, 1657.  and bring them into Dislike of their Teachers, without which they have no hope of succeeding. Their first Ways are, by reproaching the settled Government of the Church and by drawing Men t● Separation and Anabaptism, and then persuading them, that these are glorious Truths of God, which their former Teachers are unable to receive; and that they are but a blind, self seeking, proud Sort of Men, that would enthrall all Men to their Judgements, when they are in utter D●●kness themselves. When they have gotten them out thus far, once to despise their Guides, then do they proceed further with them, and persuade them, that they which were blind in the Points of Baptism and Church-O●der, are so in other things as well as that; and that this Light, which they have seen already, is but a Spark; 
☜  and that these being Days of glorious Discoveries there are yet more and greater Matters to be revealed. Hereupon they put an handsome Dress upon many of the grossest Points of Popery, and recommend these as the new and rare Discoveries. But this they do not in the Name and Garb of Papists, [Mark that!] but as the Popish Jew at Newcastle, they turn Anabaptists, [and God knows what besides,] and then rise a Step higher, and lead others after them; so that the silly People shall never know that it is Papists that are their Leaders. Yea, they will cry out of the Pope, and call all that differ from them Antichristian, purposely to divert Suspicions, 
☜  and blind men's eyes. Thus these Papists have begotten this present Sect of Quakers, [and who can tell how many o● her Sects?] first, pretending to strange Revelations, Visions, and Trances, such as are commonly mentioned in the Lives of their Saints, in their Legends. And so you have here and there a Papist, lurking to be the chief Speaker among them; and these have fashioned many others to their turns, to supply their rooms, who yet know not their own Fathers.— If you ask me, 
☜  How I know that they are Papists who thus seduce them? I answer: (1.) Because they do the Papists Work, and maintain their Cause, as far as yet they dare venture to bring it forth.— (2.) It is known by certain Proof, that it is the Papists that do seduce and lead them. Many of themselves have confessed such things. And their present Industry among us is well known, (which that they may proceed in with less Impediment,) they are the zealous Defenders of Universal Toleration, or Liberty for propagating soul-poisoning Doctrines, for all the Torments of the Inquisition in other Countries.   

Mr. Baxter's Citation of Mr. Rich. Hooker, at the end of his Cure of Church-Divisions, set right with the Original, by the Addition of a few Words, that follow in that Learned Author, craftily omitted by him.  

Mr. Hooker's ●…p. Ded. to ●…ccles. Pol.  I Deny not, but that our Antagonists in these Controversies may, peradventure, have met with some not unlike to Ithacius, who mightily bending himself by all means against the Heresy of Priscillian, (the hatred of which one Evil was all the Virtue he had, 
[Yet that, it seems, was a Virtue. Note that.] ) became so wise in the end, that every Man, careful of virtuous Conversation, studious of the Scripture, and given to any Abstinence in Diet, was set down in his Calendar for a suspected Priscillianist, for whom it should be expedient to prove the Soundness of their Faith, by a more licentious and loose Behaviour. 
[The truth yet was on their side. Note that too.]  Such Proctors and Patrons the Truth might spare. Yet is not their Grossness so intolerable, as on the contrary side, the scurrilous, and more than Satirical Immodesty of Martinism: The first published Schedules whereof being brought to the hands of a grave and very honourable Knight, with signification given, that the Book would refresh his Spirits, he took it, saw what the Title was, read over an unsavoury Sentence or two, and delivered back the Libel, with this Answer: I am sorry you are of the Mind to be solaced with these Sports, and sorrier you have herein thought my Affection your own. [Here Mr. Baxter leaves off; but it follows immediately in the Author thus:] But as these Sores on all hands lie open; so the deepest Wounds of the Church of God have been more softly and closely given. 
☞ ] Which Words reflect upon Baxterianism, as remarkably as the foregoing do upon Ithacianism on the one hand, and Martinism on the other.   

[Fair warning and Advice long since given by Archbishop Laud, in his Sermon on Psalm 122.3, 4, 5. Preached Febr. 6th. 1625.]  
ONe thing more I will be bold to speak, 
laud's seven Sermons. Pag. 130. ☜ [Historice-prophetice.  out of a like Duty to the Church of England and the House of David. They, whoever they be, that would overthrow sedes Ecclesiae, seats of Ecclesiastical Government, will not spare if ever they get Power, to have a pluck at the Throne of David. And there is not a man, that is for Parity, all fellows in the Church, but he is not for Monarchy in the State. And certainly either he is but half-headed to his own Principles, or he can be but half-hearted to the House of David.  
[Idem. Sermon on Ephes. 4.3. Preached March. 17th, 1628.] Now the Breakers of the Bond of Peace, both in Church and Commonwealth, 
p. 278.279.  are Pride and Disobedience. For these two cry one to another, that is, 
☜  Pride to Disobedience, Come, let us break the Bond. And this is very observable, and with reference to his Bond of Peace too. You shall never see a Disobedient man but he is Proud. For he would Obey if he did not think himself fitter to Govern. Nor shall you ever see a Proud man stoop to bind up any thing. But if you see him stoop, take heed of him, 'tis doubtless to break the Bond of Peace. The Reason's plain, If he stoop to bind up, he knows he shall be but one of the bundle, which his Pride cannot endure. But if he stoop to lose the bond, than he may be free, and show his Virtue, as he calls it, that is, may hope to run foremost in the head of a Faction. Fond men, that can be thus bewitched with pride against themselves! For when they are bound up, though but as one of the Bundle; yet therein, under God, they are strong and safe. But when the Bond is broken, and they perhaps, as they wish, in the Head, headlong they run upon their own ruin—  
Now to keep unity, I have made bold to direct you one way already; And here's another. 
p. 281.282.  'Tis necessary that the Governors have a good and quick eye to discover the cunning of them that would break the Unity first, and the whole Body after. You shall give a guess at them by This: 
☜  they speak as much for Unity as any men, but yet, if you mark them, you shall still find them busy about the knot that binds up Unity in ●eace. Somewhat there is that wrings them there. They will pretend perhaps, 'tis very good there should be Vinculum, a Bond to bind men to obedience, O God forbid else: but they would not have the knot too hard. Take heed, their aim is, They would have a little more liberty that have too much ready. Or perhaps they'll pretend▪ they would not untie the knot; no, there may be danger in that, but they would only Turn it to the other side, because this way it lies uneasily. But this is but a shift neither. For turn the knot which way you will, all binding to obedience will be grievous to some. It may be they'll protest, that though they should untie it, yet they would not leave it lose. They would perhaps tie it otherwise, but they would be sure to knit it as fast. Trust not this pretext neither, out of question their meaning is to tie up unity in a Bow-knot, which they may sl●p at one end 〈◊〉 they li●t. Indeed, whatsoever they pretend, if they be curious about the knot I pray look to their Fingers, and to the Bond of Peace too.   

[Mr Baxter's calm ●nd Sober Resolution, How far we are bound to obey Men's Precepts about Religion.  

●ive Disputations, of Ch: government ●nd worship. ●●g. 483.  [1. We must obey both magistrates and pastors in all things lawful, which belong to their Offices to command. 2. I belongs not to their Office to make God a New Worship, but to command the mode and circumstances of Worship belongeth to their Office; for guiding them wherein God hath given them General Rules. 3. We must not take the Lawful Commands of our Governors to be unlawful. 4. If we do through Weakness or Perverseness take lawful things to be unlawful, that will not excuse our Disobedience. 
☞  Our Error is our Sin and one sin will not excuse another. 5. Many things that are mis-commanded must be obeyed.— The Reasons of this are obvious and clear. Even because it is the Office of Governors to determine of such circumstances. 
●d. p. 461. etc.  It is the Pastor's Office to guide and oversee the Flock— And therefore, 
☞  when he determines these, he is but in his own way, and doth but his own work; and therefore he is therein the judge, if the case be controvertible. 
☞  If none shall obey a Magistrate or Pastor in the works of their own Office, as long as they think, he did them not the best way, all Government than would be presently overthrown, and obedience denied. We are sure that God hath commanded us to obey them that are over us in the Lord. (1 Thes. 5.12. Heb. 13.7, 17. etc.) And therefore a certain duty may not be forborn upon uncertain conjectures, or upon every miscarriage in them that we owe it to. 
☞  This would un-Church all Churches (as they are Political Societies. 
☞ ) For if Pastors be taken down and the work of Pastors, the Church is taken down; And if Government and Obedience, be taken down, than Pastors and their work is taken down, which will be the fruit of This Disorder.— 6. As an Erroneus judgement will not excuse us from obedience to our Governors, so much less will a doubtfulness excuse us. 
☞  7. As such a doub●ing erring judgement cannot obey in (plenary) faith, so much less can he disobey in faith. For it is a known Command of God, that we obey them that have the Rule over us; But they have no Word of God against the Act of Obedience now in question. 
☜ — 8. In doubtful cases it is our duty to use God●s Means for our information: and one means is to consult with our Teachers, and hear their words with teachableness and meekness. 9 It being their office to teach us, it must be our duty to believe them with an humane Faith, in cases where we have no evidence to the contrary. And the Duty of Obeying them being certain, and the sinfulness of the thing commanded, being uncertain, unknown and only suspected, we must go on the surer side; [that is, It is our Duty to Obey our Teachers, notwithstanding such doubts] 10. Yet must we in great and doubtful cases not take up with the Suspected judgement of a single Pastor, but apply ourselves to the unanimous Pastors of other Churches. 
☜  11. Christian's should not be overbusy in prying into the work of their Governors, 
☜  nor too forward to suspect their Determinations. 
☜  But when they know▪ that it is their Rulers work to guide them, by determining of due Circumstances of Worship▪ they should without causeless Scruples readily obey, till they see just reason to stop them in their Obedience. 
Pag. 485.   
And now I entreat all humble Christians, readily to obey both Magistrates and Pastors in all lawful things, and to consider to that end these Reasons following.  
1. If you will not obey in lawful things, you deny Authority, or overthrow Government it s●lf, which is a Great Ordinance of God, established in the fifth Commandment with promise. And as that Commandment, 
☜  respecting Societies and common Good, is greater than the following Commands, as they respect the private Good of our Neighbours, or are but particular means to that public Good, whose foundation is laid in the fifth Commandment: So accordingly the Sin against this fifth Commandment, 
☜  must be greater than against the rest.  
In disobeying the lawful Commands of our Superiors, we disobey Christ, who ●●leth by them as his Officers, 
☜  even as the disobeying a Justice of Peace, or Judge is a disobeying of the Soveragin Power, yea, in some Cases when their Sentence is unjust. Some of the Ancient Doctor's thought, that the fifth Commandment was the last of the first Table of the Decalogue; 
☜  and that the Honouring of Governors is part of our Honour to God, they being mentioned there as his Officers, with whom he himself is honoured or dishonoured, obeyed or disobeyed: For it is God●s Authority, that the Magistrate, Parent, and Pastor is endued with, and empowered by, to rule those that are put under them.  
3. What Confusion will be brought to the Church, if Pastors be not obeyed in things lawful? etc. 
☜   
4. Disobedience in matters of Circumstance will exclude and overthrow the Substance of the Worship itself. 
☞  God commandeth us to pray: If one part of the Church will not join with a stinted Form of Prayer, and the other part will not join without it, both Parties cannot be pleased: and so one part must cast off Prayer itself, or separate from the rest. God commandeth the Reading, and Preaching, and hearing of Sripture, and singing of Psalms; but he hath left it to Man, to make or choose the best Translation of Scripture, or Version of the Psalms: Now if the Pastor appoint one Version and Translation, and the Church join in the use of it, if any Members will scruple joining in the Translation or Version, they must needs forbear the whole Duty of Hearing the Scripture, and Singing Psalms in the Congregation. If they pretend a scruple against the appointed Time or Place of Worship, they will thereby cast off the Worship itself. For if they avoid our Time or Place, they cannot meet, nor worship with us.  
5. And when they are thus carried to separate from the Congregation upon such Grounds as these, they will be no where fixed, but may be still subdividing, 
☜  and separating one from another, till they are resolved into Individuals, and have no such thing as a Church among them. For they can have no assurance or probability, that some of themselves will not descent from the rest in one Circumstance or other, as they did from their Pastors, and the Church that they were of before.  
6. By this means, the Wicked, that are disobedient to their Teachers, and reject the Worship of God, 
☞  will be hardened in their sin, and taught by Professors to defend their Ungodliness; For the very same course that you take, will serve their turns. They need not deny any Duty in the Substance, but deny the Circumstance, and so put off the Substance of the Duty. If a wicked man will not hear the Word preached, 
☞  he may say, [I am not against Preaching, but I am Unsatisfied of the Lawfulness of your Time and Place: I am in Judgement against coming to your Steeplehouse, or against the Lord's day.] If he will not be personally instructed or admonished, etc. he may say, [I am for Discipline, I know 'tis my Duty to be instructed; but I am not satisfied that I am bound to come to you when you send for me, or to appear at such a place as you appoint: The Word of God nameth no Time or Place, and you shall not deprive me of my Liberty, 
☞  etc. By This device it is, that the Rebellion of unruly People is defended.  

Pag. 487.  7. By this Disobedience in things lawful, the Members of the Church will be involved in Contentions, 
☞  and so engaged in bitter uncharitableness, and Censures, Persecutions, and Reproaches of one another: which Scandalous courses will nourish Vice, dishonour God, rejoice the Enemies, grieve the Godly that are peaceable and judicious, and wound the Consciences of the Contenders. We see the Beginnings of such Fires are small; 
☞  but whither they will tend, and what will be the End of them, we see not.  
8. By this means also, Magistrates will be provoked to take Men of tender Consciences, for factious, unruly, and unreasonable Men, and to turn their Enemies, and use Violence against them, when they see them so self-conceited, and refusing Obedience in lawful Circumstances.  
9 By this means also the Conversion and establishment of Souls will be much hindered, 
Pag. 488.  
☜  and People possessed with Prejudices against the Church and Ordinances, when they take us to be but humorous People, and see us in such Contentions among ourselves.  
10. It will seem to the wisest to savour of no small measure of Pride.— Humble Men would sooner suspect themselves, and quarrel with their own Distempers, and submit to those that are wiser than themselves, 
☜  and that are set over them for their Guidance by the lord There may more dangerous Pride be manifested in these matters, then in Apparel, and such lower Trifles.  
11. Consider also, that yielding in things lawful the Scripture recommendeth to us. How far yielded Paul, when he Circumcised Timothy? 
☜  Act. 16.3. And when he took the Men, and purified himself with them? &c Act. 21.26, 27. And this for almost seven Days? 1 Cor. 9.19, 20. Study this Example, Read also Rom. 14 and 15. Chap.— and 1 Cor. 8.13, etc. and Matth. 12.1.2, to 9 
Pag. 489.  You find that hunger justified the Disciples of Christ for plucking and rubbing the Ears of Corn on the Sabbath Days. And Hunger justified David, and those that were with him, for entering into the House of God, and Eating the Shewbread, which was not lawful for him to eat, nor for them which were with him, but only for the Priests: And the Priests in the Temple were blameless for profaning the Sabbath Day.  
Now if things, before Accidentally Evil, may by this much necessity become lawful and a Duty, then may the Commands of Magistrates or Pastors, 
☜  and theVnity of the Church, and the avoiding of Contention and offence, and other Evils, be also sufficient to warrant us in obeying, even in inconvenient Circumstantials of the Wroship of God, that otherwise could not be justified.  
Lastly, Consider, How much God hath expressed himself in his Word to be pleased in the Obedience of Believers, not only to Christ immediately, but also to him in his Officers. 1 Sam. 15.22. Col. 3.20, 22. 1 Thes. 5.12, 13. Heb. 13.7, 17, 24. 1 Tim. 5.17.— As the General Commission to a Parent, 
Pag. 490.  or Master, or Magistrate, to govern their inferior Relations, doth authorize them to many Particular Acts belonging to their Office that were never named in their Commission: 
☜  So your General Command to obey them obligeth you to obey them in the said Particulars.  
If a Child shall ask a Parent [where doth God's Word allow you to command me to learn this Catechism, or read this Divine's Writings, or repeat this Sermon, or write it? etc. 
☜ ] Doth not the Question deserve to be answered with the Rod? The general Commission for the Parents to Govern their Children is sufficient, etc.  

Reader, I have been at the pains to transcribe all this from the End of a Tedious Volumn of pro and con Disputations, where it was like to be read but of very few, as matter of General Instruction, fit to be Communicated to the whole World. And it would go a great way certainly to end our Controversies and Divisions, 
☞  if People were but once resolved, who are their Governors both Civil and Ecclesiastical, to whom all this Obedience is, upon so many weighty grounds both of Scripture and Reason, 
☞  due? The Question is not we see of the necessity of Government on the one hand, and Obedience on the other (and the people do but deceive themselves to expect an Ease by any Turn or Change as to their duty) but, 
☞  who should Govern? or, whom we are to own for our Masters and Teachers?— Apply but all this Discourse to the King as Supreme, and our lawful Governors under him both in Church and State, 
☞  and the Product of it will be Blessed Conformity to their oderly Appointments about the Circumstantials of Religion, for the well securing the substance of both, to us, and our posterity.— And whatever opinion be now suggested by any against the Bishops of our Church, as Usurpers, Mr. Baxters' words, 
☞  in one of these Disputations, are these— [We have had, and have Men of that judgement, 
Disput. 1. Pag. 5.  that have been excellent instruments of the Churches good, and so eminent for God's Graces and gifts, that their Names will be precious, whilst Christ hath in England a Reformed Church.— Moreover, who knoweth not, that Most of the Godly able Ministers of England, since the Reformation did judge Episcopacy, some of them, lawful, and some of them, most Fit? (For the Nonconformists were but few ) And that even before this late Trouble and War, the most, even almost all of those that were of the late Assembly at Westminster, and most through the Land, did subscribe and conform to Episcopal Government [even the English Prelacy ] as a thing not contrary to the Word of God. So that it is evident, That it is very Consistent with a Godly Life to judge Episcopacy [even, that of the Church of England] lawful and fit, or else we should not have had so many Hundred Learned and Godly Men of that mind]— I will not comment any farther upon the particulars; but add this only for a close, that it may be worth the while, for Every one to lay his hand upon his Heart, 
☞  and impartially examine, who they were that first broke these useful Rules, and set that perverse Copy of Disobedience to Rulers and Teachers, which hath now so strangely overrun and poisoned the whole Nation? And then to move the Question, 
☞  Why for the time to come, this should not be as Good and wholesome Doctrine under King Charles the Second, as it was reputed under R. the Protector?    
FINIS.   

A Short Index of the Contents of this Book.  

A Letter to the Bookseller, and therein a Character of Mr B. from a professed Friend.  
A most serious Preface, out of Mr B. subservient to many good purposes.  
The Protestation of the writer of these Reflections to the World.  
The Author of Sacrilegious Deserttions known and described by the intrinsic Characters of his Book.  
Of N. C. Ministers Abilities,  
Of the Names Presbyterian and Nonconformist, whereby they are called, and the name Episcopal Protestant, whereby some of them would be called.  
Confessed to be not all of one mind.  
Of their Candour and Charity towards Conformists.  
Some of their sentiments and opinions. Viz.  
Of the power of Magistrates, and Bishops, to Confine and Silence.  
Of Ejected Ministers, and their Successors.  
Of the Church of England, and Schism from the same.  
Of the great Evils of gathering into distinct and separate Churches.  
On which side the Cure of our Divisions chiefly lies.  
Presbyterian Resolutions upon Toleration.  
Mr B's Supercilious contempt of his Adversaries, and Boasted Reasons for N. C.—  
Of Drunken Readers.  
Of N. C. differing from the Doctrine of the Church of England, and what they call the new Doctrine of the new Rubric  
Some farther taste what they would be at upon Toleration.  
Of Ecclesiastical Synods.  
N. C. Vying with their Excellent Successors, as they ironically call them.  
How far London-Ministers testified formerly against Toleration.  
Who the chief Causes of our Divisions.  
Mr B's Picture drawn by his own hand.  
His humble Petition, as he styles it, to the Conformists, in order to a Petition for the N. C. and the materials proposed for that Petition.  
The Conclusion.   
FINIS