A REVIEW and CONCLUSION OF THE ANTIDOTE Agianst Mr. BAXTER'S Palliated Cure OF CHURCH-DIVISIONS.  
WHEREIN Mr. Baxter's late Repentance is examined, All his Immodest Calumnies confuted, AND The Grounds of Separation further cleared.  
By EDWARD BAGSHAW.  
Ephraim is joined to Idols: let him alone. Hos. 4.17.  
If I build again the things which I destroyed, I make myself a transgressor. Gal. 2.18.  
London Printed in the Year 1671.   

An Advertisement to the Christian Reader.  
TO prevent all those Mistakes, and Misunderstandings which Mr. Baxter, in his late Answer, was guilty of: these are to certify that I did desire several Brethren (10, or 11. in number) to read diligently the following Treatise, and to examine the Quotations, as I have cited them out of Mr. baxter's printed Books, which they did, and have unanimously attested under their Hands, that I have been very careful, to repeat, not only his very words, but also (according to their best udnerstanding) his true Meaning. This, I thought good to give thee notice of, Christian Reader, that thou mayst be confident as I dare not, so I have not wronged Mr. Baxter, by any Wrested, False, or Mistaken Quotation.  
Edw. Bagshaw. 8th M. 16th. 1671.   

To Mr. Richard Baxter.  
Mr. Baxter,  
NOtwithstanding your angry intimation, that you intended not to answer me, yet it was easy to foresee (and accordingly I told you) that you would not keep your word; for I knew your Pride would put you upon writing, and your guilt would necessitate you to do it, just in as unbecoming a manner as you have done; for an ill cause must be maintained by Calumny. It shall not therefore be any part of my concernment to return your unhandsome Language, but I am content to let you enjoy the privilege of Railing alone: and if there be any of so easy a belief, as to take your word, and can imagine I would be so foolish as well as wicked, as in a matter of five or six sheets of Paper, to publish fourscore untruths, I will not envy you such kind of partial Favourers, nor trouble myself to rectify their erroneous apprehensions: only I shall desire all that will be at a little pains to consider things, to judge seriously betwixt us, and to determine impartially, whether that proud contempt and folly, which almost in every line of your last book accompanieth your expressions, doth not abundantly discover that your heart was never yet truly humbled, and consequently that Repentance you take occasion to mention merely Hypocrytical and Pretended.  
Without entering therefore into other By-matters, which are nothing to the Purpose of our main Controversy, I must bring you back to the Question as it was first designedly handled between us; and that is briefly this, [Whether Conformity at this day upon Conscientious grounds can be defended by any; or at least, with any kind of honesty contended for by yourself.] This, Sir, is the thing I have enquired about, and I must keep you close to the stating of it; for as you Stand or Fall in the right handling of this, so will all your Reasonings appear, either Solid and Convincing, or else degenerate into a railing and needless impertinence.  
Sir, Whoever goeth about to instruct the World (but especially the Churches of Christ) in such a Critical day as this, had need be very careful to give all possible satisfaction in two things: First, that he writeth something that is worth our knowing, and doth not abuse the patience and leisure of his Readers: Secondly, That he doth himself show so much Stability and Stediness of judgement, as that he may not discredit his own work, by having that replied upon him, Thou that teachest another, teachest thou not thyself? In both these particulars I have already proved that you are grossly Defective; For you plead altogether for an unclean thing; and that is, for Conformity after a Covenanted for Reformation; and likewise (which is more absurd) this you do after you have yourself writ so much (and to speak truth, so well) against all such kind of Communion.  
Amongst other things that I charged upon you this was one, I said, It became not you to blame the War, and the evil effects of it, with so much bitterness: since you were as Active an Instrument in promoting of it, as any one whatsoever. This, Sir, notwithstanding your peremptory denial, I must again confirm; For you do in your Holy Commonwealth at large justify and defend that War, you say, you did encourage many thousands to it, and, that you thought when you engaged in it, you never did God that outward service as then: Put all which together, and they serve to discover an Activity which very few did equal, scarce any could exceed: and it will be a very vain excuse to say or think you did but little, because perhaps some others might do more; for the measure of every one's Activity in a common cause, must be taken from that place which they fill up, which in your Capacity as a Preacher (especially if you sent in Soldiers by Thousands) you did as notably discharge as any of the Generals or Parliament Men, who would have signified but little, had they not had such Chaplains to work upon Conscience: I therefore wronged you not by asserting what you formerly did, but you much wrong the Truth and Goodness of your own cause, (if indeed you think you ever had it) by seeking so meanly to find out a Subter-fuge how you might disguise and hid it.  
I am not ignorant that you now tell me you Repent, (and you ought to thank me that I have been● means to bring you to it) but as if you had long ago foreseen whether your Temptations were likely to hurry you, you have very seasonably forestalled and Antidoted, whatever ill use may be made of your present Profession of Repentance: Your words, because they are very memorable, I have taken pains verbatim to transcribe, as I find them in your Holy Commonwealth page 486, 487. I cannot see, say you, that I was mistaken in the main cause, nor dare I repent of it, nor forbear the same, if it were to do again in the same state of things: I should do all I could to prevent such a War; but if it could not be prevented, I must take the same side as then I did, and my judgement telleth me that if I should do otherwise, I should be guilty of Treason and Disloyalty against the Sovereign power of the Land, and of perfidiousness to the Common wealth, etc. And you conclude yet more remarkably, It were too great folly by following Accidents that were then unknown, for me to judge of the former Cause. That which is Calamitous in the event, is not always sinful in the Enterprise: Should the change of times make me forget that state, that we were formerly in, and change my judgement, by losing the sense of what then conduced to its Infortion, this folly and forgetfulness would be the way to a sinful, and not to an obedient Repentance. Thus (as I have already told you) like Caiaphas, being Highpriest for that Year, you Prophesied.  
Sir, It is possible (for what may not a little Time, and change of success produce in so variable an understanding) that you may once more Repent of your late Repentance; For you have given in such Evidence against yourself, and laid down such convincing Arguments to make us belive your judgement is not yet altered (although your Passion and Interest is) that I must entreat every serious Reader, to judge, who hath dealt most candidly, You, or I, and from whom the greatest ingenuity is to be expected. For my own part, I desire to speak it without any bitterness, upon the most exact and impartial reflection I can make, I cannot see but your Repentance, and Mr. Lee's Recantation may hereafter be bound up together in the same Volume, and both be held of equal Credit and Authority.  
For, Sir, to be serius, do you think it can be looked upon as any tolerable degree of satisfaction, either to those whom you formerly deceived by Preaching them into a Conscientious Disobedience, or to those who were then ruined and oppressed by it, to tell them now twenty years after, so slightly, that you are sorry, and that you repent you had no more Impartially, 
page 52.  and diligently consulted with the best Lawyers, that were agaimst the Parliaments cause, for you knew no controversy in Devinity about it, but in Politics and Law. What, Sir? did you help on to Engage a Nation in Blood, to enter into a Covenant, Proclaim Fasts, make Solemn Apeals to God, and yet think nothing of Divinity in such a Cause? Oh poor deluded People of England! How have thy Preachers, thy Baxters, thy seeming Boanerges, caused thee to err, and swallowed up the way of thy Paths? and after they have led thee into Deep Waters, left thee miserably plunged and floating there to save themselves in their own Cockboats? Sir, do you think you shall ever Preach with more Evidence, Warmth, and Zeal any thing in your life, than you have already done the Necessity, Justice, and Lawfulness of this War; and, that you may know I do not speak at random, particularly when at Gloucester, you preached upon, Curse ye Meroz; and now you say you Repent, do you expect ever to be believed again? Did not you then think it visible on which side Christ and Religion stood? and did not you profess to see it in the year Fifty nine (but the year before the King came in) and are you now become Blind? O Rare Convert! What strange changes will love of ease and fear of suffering, produce in a Corrupt and Carnal understanding?  
Sir, I am truly sorry I am forced to speak thus plainly, but Zeal for the Glory of God which you have obscured; Love to that Cause of Christ, and Nonconformity, which you have deserted; and earnestness of affection to the Souls of my Country men, whom you have abused; hath filled me with a just indignation: And pray do not think it sufficient to tell me as you do, that you Retract your Book; For such childish Levity doth not at all alter Matters of Fact, but leaveth things still as they formerly were, and discovereth you only to be deeplier plunged in the guilt of Unsetledness and instability.  
And certainly, Sir, had you ever had patience, and allowed yourself Time to read over what you have formerly writ, you would haud found out some better Argument to employ your la●●●r in, than to persuade the World to Conformity now, with those very Men, Way, and Things which (not a year before their establishment among us) you have thrown so much dirt upon, that the very remembrance of them is still loathsome to us. Have you forgot, Sir, that when the Bishops were down, and their calamity might have moved your pity, you then trampled upon them, and in gr●●● scorn upbraidingly told them, 
Five Disp. Church governments prin. An. 1659. Dedicated to Richard Cromwell Protector. pref. p. 17.  We see that most of the ungodly in the land, are the forwardest for your ways, you may have almost a●● the Blasphemers, and ignorant haters of godliness in the Country 〈◊〉 vote for you, and if they durst again to fight for you at any time; and again, I know that the common sense of most that are serious in Practical Christiainity is against your formal ways of worship, and the Sp●rit of Profaneness complieth with you, and doteth on you in all places that ever I was acquainted with; with much more railing Language to the same purpose. And when you do purposely argue upon this subject [Whether it be necessary or profitable for the right order or peace of the Churches, 
page 31.  to restore the extruded Episcopacy] you do with much strength and vehemency handle the Negative, and among several other Arguments, you urge this for one: 
page 36.  That Government which graifieth the Devil and wicked men is not to be restored under any pretence of the Order or Peace of the Church; But such was the English Episcopacy; therefore, etc. And in Explication of the Minor, you enlarge very Emphatically, Who knoweth not, say you, for it cannot be denied, that the generality of the Rabble of ignorant Persons, Worldlings, Drunkards, Haters of Godliness are very zealous for Episcopacy; Whilst multitudes of truly Conscientious people have been against it; And who knoweth not that they fetch both their chief Motives from Experience? The ungodly found that Bishops let them keep their sins and troubled them not with this precisenss; but rather drove away the Precise Preachers and People, whom they abhorred; and those that disliked Episcopacy, did it principally on the same Experience, observing they befriended the wicked, at least by preserving them from the due Rod of Discipline.  
Sir we must needs say we stand amazed, ●ow it is possible, you should so soon and so much forget all that you have said, and break through the bonds of such convincing Arguments; For our parts, we, that want your easiness and flexibility, are frighted at them, and dare not for our lives meddle with any thing, in the worship of God, which such a man as you hath already told us tends to gratify the Devil and wicked men. And though we have many other weighty Arguments, yet in this matter we are satisfied with your Authority, and are content to take your word; and it as you say the Governm n● and No Discipline of the Bishops hath such a dan●grous i●fi●●●c, we must by withdrawing our Communion, declare both against it & them; and I am confident they will themselves acquit us from any crime herein: For we dare appeal to any moderate man of the Episcopal persuasion, if they be indeed such kind of persons as you have represented them, whether they ought not immediately to be forsaken and forborn as to any Acts of Church Communion: We think we need not spend many words in so clear a case, for you have already decided it for us; with much Triumphing and scorn you thus insulted, formerly over the Bishops, and laid the foundation of all that which we now Conscientiosly practice; 
page 327, 328.  I tell you, said you, that which I suppose you know, That as free a toleration of Praelacy in England as there is of Presbytery were the likeliest way to bring you into perpetual contempt, For we cannot but know, that besides a few civil engaged Gentlemen, Ministers, and others, your main body would consist of those, that for their notorious impiety, scandal or ignorance, are thought unmeet for Church Communion by others, and that when you came to exercise discipline on them, they would hate you and flee from you, as much as ever they did from Puritans; and if you did indulge them, and not reform them or cast them out, your Church would be the con●●mpt of the sober part of the World; and your own sober members would quickly relinquish it for shame; For the Church of England (if you would needs be so called) would be taken for the sink of all the other Churches in England: We need say no more, for whatever may be pleaded to the contrary by others (with whom at present we are not disputing) yet as to yourself (with whom our controversy is) I think no sober person, but will say we are sufficiently furnished with Arguments to answer the uttermost you can allege. For to fall in with that which you call sink of all the other Churches, to join with those in Worship, who are, as you say, the contempt of the sober part of the World, and whom all their sober Members are to relinquish for shame, this must needs be an unjustifiable as well as an unbecoming practice. And therefore do not disturb us any more, but let us alone, if you can, to follow that Light in this matter which you yourself once had, and give us leave to tell you, that to the best of our understanding, your present Light is nothing else but the confusion of Darkness.  
You may perhaps Object (though we wonder you should do it) that were the matter wholly left to our own liberty, you could not advise such Communion as a thing of choice, but that which you call Authority (or Magistracy) interposing in the case, we are no longer left free to our own dispose, but must be obedient in things Indifferent for Conscience sake; we will not reply how much that Romans 13. (upon which you lay the stress of your Argument) hath been abused already by wresting it to other cases, but yet we hope (whatever others do) you will not forget that very Text hath been urged by yourself (not longer since then the year 1659.) to justify your siding with the Parliament against the King, When, 
Holy Com. wealth p. 477.  say you, the Parliament commanded us to obey, and not resist them; I knew not how to resist and disobey them, without the violation of that command of God, Romans 13. Let every soul be subject unto the Higher Power, etc. and without incurring the danger of that Condemnation there threatened to Resisters; and I think none doubteth but that command obligeth us to obey the Senate as well as the Emperor. Sir, You may easily see what I could, if I pleased, and were malicous, infer from hence, but I spare you, and without pressing that, I shall only say that you have already in another place discharged us, from any Conscientious subjection to men's Commands in the Things of God upon the account of that Text. For you say well and truly, 
First Disp. p. 457.  that If Men who have no Authority over us shall pretend Authority from God, and go about to exercise it by Ceremonious Impositions, we have the more reason to scruple obeying them even in things indifferent; lest we be guilty of establishing their usurpation and pretended office in the Church, and so draw on more evils than we foresee or can remove; All the difference then between you and us (if indeed there be any) lieth in the point of Authority, Which we say plainly, that none upon Earth (no not an Angel from Heaven) hath over us in the Things of God, that whole power being incommunicably given to our Lord Christ, who keepeth it in his own hands, manageth it with his own Laws, directeth and influenceth it by his own Spirit, and hath not by any Commission that we know of invested the Rulers of this World with it; so that though you lightly quit, yet we see cause still to keep our ground; For we dare not yield, no not for a Moment, nor stir in a Circumstance from asserting that Liberty, which we are commanded to Maintain, lest we forfeit our Lords Right, Partake in other men's sins, and losing our hold, never be able to recover it again, when we shall gave occasion to oppose some new and yet unheard of Imposition.  
There remaineth but one Argument more in this whole Dispute, and that is taken from Idolatry; Which we say all Devised Worship is a Species of; and even this, though you do with much seeming earnestness declaim against it, yet it is apparent, you had some Glimmerings of Light about; For after you had urged many Arguments to prove the unreasonableness and sinftlness of Prescribing Forms of Prayer, Preaching, etc. you conclude in these Words, If none of these, 
Five Disp. page 378.  or other Reasons will allay the Imperious Distemper of the Proud, but they must by an Usurped Legislation be making indifferent things become necessary to others, and Domineer over men's Consciences and the Churches of God, we must leave them to him, that being the Lord and Lawgiver of the Church, is jealous of his Prerogative, and abhorteth Idols, and w●ll not give his Glory to another: Which expression of Abhorring Idols, why you should use, had you nor taken every Humane Imposition to be a kind of Idol we cannot Imagine: And therefore pray give us leave to sum up all together, and to say freely this, that had we but little to say upon this Argument in answer to others, yet we have enough for ever to silence you; and withal we profess, that though we do not therefore follow that which we take to be the Truth in this Question, because you once asserted it before us; yet we w●ll not therefore peevishly disdain and reject it, because you have unworthily receded from it; but rather we thankfully ●wn the goodness of God, and admire the great force of ●●●th, that you should heretofore be stirred up to write ●o m●ch (and of which you have not (●hat we know of) yet Repent) by which you stand yourself Self con ●●●ed, and that Cause which y●u so eagerly oppose, ●●lly and completely justified.  
I might here ●●d, for I w●● 〈◊〉 Wordy faculty, and ●y purpose being mee●ly to 〈◊〉 ●ou, this is already so fully ●●●ne, that I re●d not 〈…〉 upon this Subject; But your bo●d, and little le●● 〈◊〉 ditheistical arguing against the Divine and self evidencing authority of the Holy Scripture, requires I ●●ould ●p●●●●●thing to it: The Position which you lay d●●n is ●●●ect●y contrary to the Doctrine of all our Ancient Protestant Divines, and particularly to that of the First Reformers, and besides is the very Foundation of the Roman (that is of the Antichristian Church; For you say plainly (as Andradius, Stapleton, Bellarmine, and others, 
pag. 188  the worst Defenders of the Trent Council do) that the S●lf evidencidg Light of Scripture is not sufficient, without humane Help and Testimony to make us know every Canonical Book from the Apocryphal, 〈◊〉. And you instance Particularly in Solomon's Proverbs, 
Gab. p. 61.  unto which our Saviour himself and his Apostles have witnessed as to a Divine Writing: And besides in defence of this, you urge an Argument, of a more impious sense and sound, than ever I read in any but yourself; And I think that Bellarmine was modest, and but a Trifler to you; 
●ab. p. 63. etc.  Mahomet, say you, and his followers (more numerous than the Christians) pretend that Mahomet's name was in Gospel of John, as the Paraclete or Comforter, promised by Christ, and that the Christians have blotted it out, and altered the Writings of the Gospel: and how shall we disprove them but by Historical evidence: To which I shall only reply in short, that if matters between them and us must be brought to this issue, Actum est, We have nothing substantial to plead, and it is not God's but Man's Word that must be taken, we having no certain nor infallible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 left us, to discern and know the voice of Scripture by; I might urge what Whitaker, Chamier, and others have replied, but I shall content myself with what I find briefly, yet fully stated, by that Judicious and Weighty Writer Mr. Hildersham, whose name in other cases (particularly that of Conformity where you think he maketh for you) you pretend great Reverence to. Indeed the Testimony of the Church, saith he, doth first incline us to think that the Scripture is the Word of God, and maketh us willing to hear and read it; but after we by hearing and reading it attain to further certainty and assurance: 
John 4. Lect. 76.  For God himself speaketh to us in the Scripture, Luke 1.79. Hebrews 1.1. and that so clearly and evidently, that the Faithful are undoubtedly assured that it is he that speaketh. that it is indeed his Word; and they can say, as Cant. 2.8. It is the voice of my beloved. This is promised to the Faithful, Isa. 52.6. They shall know in that day, that I am he that speaketh, behold it is I; and John 7.17. If any man will do his Will, he shall know of the Doctrine, whether it be of God, or whether I speak of myself; And indeed if we could not now be undoubtedly certain, that is indeed God's Word, the Case of the Church were worse now, than it was when God spoke to his people in Visions and Dreams; For they were without any external Testimony from Men, fully assured then, that it was the Lord himself indeed that spoke unto them; Nay it is Certain that we may be more sure that God speaks to us in his Word, than they could be of his speaking unto them in Visions, 2 Peter 1.19. We have also a more sure Word of Prophecy.  
Thus far that worthy Writer, who asserteth no more in substance, than what is the unanimous judgement of Calvin, Luther, and all our Ancient Protestant Divines; and I wonder while you tax another of Falsehood, you should venture thus to reproach their Memory, as if they held with you; when not one of them, but some few bold Innovators of late (like yourself) did ever assert that Opinion; which overthroweth and razeth to ground the whole Protestant cause, as tending wholly to enthrone Tradition, and to advance the Authority of Men in the Things of God.  
I know you bear yourself very high upon what you have already writ in defence (as you call it) of Scripure; 
page 16.  And you do insolently tell us. I know of no man living in this age that hath written so much (I say not so well) for the things in Question, Scripture and Christianity as I have done: To which Boast I reply. First, some have written large Books, and pretended great earnestness for many things, on purpose that they might attaque and set upon them afterwards with greater advantage; Thus Caesar Vanins wrote a very learned Book against Atheism, though it was his own professed and avoiwed Impiety, in defence of which afterwards he desperately died. Secondly, give me leeve to ask you, To what purpose is all this Waste? or who hath required this at your Hands? And why do you undertake a Needless, as well as an Impossible Task? That is to reconcile Religion to Natural Reason? to bring down the Things of God unto the understanding of Man; which is in effect to say you do not believe them to be Tremendous Mysteries. Thirdly, Me thinks you should be frighted by the dreadful falls of those pretendedly Rational men that went this way before you, from following after their bold and daring Example. Socinus, a man of no little Reason, proceeded so far as to deny the Divinity of Christ; And Grotius, who wrote as learnedly on the Truth of Christian Religion as any, yet himself died of none, or if as you say he died a Papist, 
Pres. to five Disp.  it was worse than none: So that I may say of the●e Rational Arguing●, what the Apostle hath concerning meats, They have not profited those that walked in them. Lastly, 
Heb. 13.9.  This I must testify from my own Experience, and leave it as a warning to all, in whom the Itch of curious Enquiry is not yet healed, that had not I learned the Truth of Christian Religion from better Arguments, and a more Certain way of Reasoning than any your Books afford, I had still been plunged in the depths of Atheism; and I look upon your whole Discourse about the Nature, Being, and Decrees of God, the Immortality of the Soul, and The reward of the Life to come (which you pretend to found upon Natural Reason) to be so far from the Cogency of Demonstration, and the Evidence of Rational Light, that such kind of Discourses serve much rather to Teach, then to preserve from Unbelief, while they give Corrupt Reason leave to argue, and justify itself, against that which is accounted the weakness and simplicity of believing. I look upon it as sound Doctrine, and so I held it long before I read it in Mr. Hildersham, That this glory is due to Christ and to him alone to believe him upon his Word; 
John 4. lect. 32.  even without the Testimony or Authority of any man, yea though we see no Reason for it, yea though it seem never so contrary to our own Reason: we must in this case belike Pythagoras his Scholars, and so rest in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; when once we hear Thus saith the Lord, this must suffice us instead of all Reasons, here we must rest and satisfy ourselves. This is called the Obedience of Faith, Rom. 16.26. Yea this is the first and chief Obedience that God requireth of us: The first work of his Grace in us is to subdue our Reason, 2 Cor. 10.5. Till we have attained to this simplicity, we shall never be wise unto Salvation; nor come to any comfortable Certainty in the matters of Religion. The same worthy Author goeth on, this serves, saith he, to reprove the Disputer of this World, of whom the Apostle speaks 1 Cor. 1.20. Where is the Disputer of this World? such as will receive no more in Religion than they can see Reason for, Scripture will not serve their turn, they must have Reason; But, saith he, it is a dangererous thing not to rest in the Authority of the Scriptures, not to count it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; For there be many truths of God revealed in the Word, which are such Mysteries, as it is not possible for Man by Reason and by Light of Nature to conceive; Nay, indeed the whole Doctrine of the Gospel is so, 1 Cor. 2.7. 1 Tim. 3.16. Yea, the more a man excelleth in Natural Reason and Understanding, the more unable shall he be to conceive them, Rom. 8.7. The Wisdom of the Flesh is enmity to God: It is God alone that by the supernatural Light of his Spirit, revealeth those things, Mat. 16.17. And God will reveal it to none but to those ●hat are Meek and Humble; to none that have such ●igh conceit of themselves, and attribute so much to their own Reason, Psalm 25.9. The Meek will he teach his way. I have at large repeated this passage of that truly judicious and excellent Writer, because he speaketh suitably both to Scripture, and to what every Person truly enlightened can witness to; But to show how much you differ, both from him and others of our soundest Divines in this point, and to make a full discovery of your spirit and temper, I shall compare it with a quite contrary passage, which some years ago I read, and much wondered at in yourself. 
〈…〉 the 〈…〉  I know there is a sort of over-wise, and overdoing Divines, who will tell their followers in private, where there is none to contradict them, that the Method of this Treatise is perverse, as appealing too much to Natural Light, and over-valuing Humane Reason: and that I should have done no more but briefly tell men, that all that which God speaks in his word is true, and that Propria Luce it is evident that the Scripture is the Word of God, and that to all Gods Elect he will give his Spirit, to cause them to discern it, and that thus much alone had been better than all these Disputes and Reasonings; But these Over-wise men who need no Reason for their Religion and judge accordingly of others, and think that those men who rest not in the Authority of Jesus Christ, should rest in theirs, are many of them so well acquainted with me as not to expect that I should trouble them in their way or Reason against them— as much as I am addicted to scribbling, I can quietly dismiss this sort of men without the Labour of opening their ignorance. Thus you, who are, if compared to them, but a Rash and Insolent Seribler, because you have nothing to do, but are at leisure to be a Voluminous Trifler, dare with your breath blow upon, and seek to blast the Credit of all these worthy weighty Writers (whom you call Over-wise, and Overdoing Divines) such as Calvin, Preston, Hildersham, Perkins, etc. whom I quoated before, as if they were all but Bubbles for you to play with, and blow up and down at your pleasure; but their Name, and Doctrine shall live and flourish, when yours shall whither, as not being able to endure the Fiery Trial; So far therefore, as I can by Entreaties or Example prevail with any, I do earnestly warn all persons truly fearing God, that they be not deceived by Names, nor take any thing upon trust from a commonly Received and Mistaken Reputation: For if I understand any thing of the true nature of Religion, your writings do contain that secret Leaven, which will sour and infect the Mind of an unwary Reader, with such Erroneous Apprehensions, and Mis-conceits of the Truth, that nothing but a new and thorough Conversion will be able to recover them; For laying your Foundation in the Corrupt Will of Man, and building your Superstructure in the Carnal Understanding, you leave no room for true Holiness and Mortification; but the Root of sin which lieth within, remaineth untouched, and Carnal Presumption, or at the best Doubting (if not Despair) will be the utmost that such Principles can possibly end in, or lead unto: I shall therefore here leave off, and for the present (if not for ever) end any farther Controversy with you, as being one of whom I cannot say (what you do of me after all your virulence) that I am upright in the Main; 
page 26.  For I hold you are altogether Rotten and Unsound in the Main, and so much the more incurable, in that you have greatly sinned, and turned Scorner, since your Admonition.  
These being my most serious thoughts of all your Works, I do willingly pass by lesser Matters, which yet afford me sufficient ground of Exception, such are—  
First, Your Absurd, and Insigniflcant way of speaking, although I have already reproved you for it; as when you talk of a Rash and Carolefly uttered Untruth, 
page 29.  which is Privatively voluntary (that is where the Will omits its office) Where I am much to seek, what can be meant by Privatively voluntary, or how any action can be done where the Will omits its office. Add to this, your discourse of a receiving Obediential Power in a Carnal Will, which receiving Power you call a Passive Power: 
page 139.  where the Comment and Explication is much harder than the Text. Lastly, To urge no more your saying that by Corruption and imposition barely seemeth to be meant such Formaliter quoad Actum without including the degree of the Matter. 
page 134.  Sir, These, and the like expressions, though you and the Schools call them Distincteons', yet indeed are nothing else but Learned Non sense; Which although they may not other wise have much hurt in them, yet they are those Big swelling words of Vanity, which are the usual Language of False Teachers, and one of the Marks which is foretell by which they may be known, 2 Pet. 2.  
Secondly, I might except against your scornful trifling with things, that are most sacred, and serious; as when you say, 
page 57  I am verily persuaded if Christ came personally and visibly to demand it, the King himself would yield up his Crown to him; and I am as verily persuaded the Turk or Pope would do so too; which yet at present I do not look upon as any great commendation to either of them: And besides, had ever the Terror of that Day of the Lord fell upon you, and did you in spirit believe and apprehend how dreadful that Appearance would be, you would not have spoke so like those Mockers, who deride the Promise of his coming.  
Thirdly, I might justly blame your scarce Tolerable Sophistry, and Fallacious way of arguing, fit only for Boys and Children; as when you pretend to know no difference in point of Imposition, between one that useth a Form of his own, 
page 119, 120.  and he that is Imposed upon to use always the Form of another: Whereas, in the one case, the hearer is at perfect liberty how far and how often he will join; In the other he is always tied up, and must either join in such a Prescript Form of Words or none at all: and this he knoweth beforehand, which maketh the difference vastly Disproportionable.  
Lastly, Give me leave to wonder, since the Apostle maketh it so dangerous a sign of a proud distempered mind to dote about Questions, 1 Tim. 6. how it comes to pass that you so strangely delight in ask of them, especially in matters where Faith alone must give the last Solution; and therefore to all your twenty bold Queries about the Scripture, take this general Answer that when you have satisfied me you did not sin greatly in raising such Mists and Doubts about them, and when you can give me security that you will not be ask me twenty Questions more, I will endeavour your satisfaction.  
I conclude therefore, with this Short but True Character of yourself and your late work, that you have writ neither with that Gravity, which became your Age; with that Sobriety, which became your Profession; nor that Modesty which became any tolerable Education; and since you so much forget yourself, I must tell you, that that Person, whom you so insolently despise, is (to say no more) that your best, your Equal: but what he reckoneth he might Glory in, as some of his outward Advantages above you, he willingly waveth, as choosing rather to glory in this, as God hath chosen him a Poor despised Publican (as one born out of due time) together with those Women and Boys whom you contemn, to cry Hosanna to the Lords Christ, and to bear witness unto that very Truth, and at that very time of the Day, when you a Learned Scribe and Pharisee (under the Notion of Repenting) have most unworthily betrayed and deserted it.  
Farewell. Edward Baghaw. From my Prison by Newgate, 9th m. 4th An. 1671.   

A POSTSCRIPT: CONTAINING An ADVERTISEMENT to the CHRISTIAN READER.  
IN Answer to Mr. Baxters' Post script, I have this to say briefly, 
Holy Com. Wealth. pef.  That I have read and considered those Words of his, The Lord Protector did Prudently, Piously, Faithfully to his Immortal Honour, exercise the Government; And I still think that Mr. Baxter could not be serious, if he meant them of Richard Cromwell, who lost the Government, before he was well settled in it, and never did any thing (that I have heard of) to deserve so large a Character: But since Mr Baxter is pleased to affirm that he intended him, I shall not be Critical in another man's words, but take it for granted that indeed it was so; But than I shall desire to be satisfied in two things, First, what is become of Mr. Baxters' Repentance; For when I urged that passage to him, 
page 47.  as spoken of Oliver he tells me in one part of his Book, I thank you for calling me to review those words, and do freely declare that I do take them to be unmeet, and that I do unfeignedly Repent of them; and yet in the Conclusion he complaineth that he too rashly believed me; For upon perusal he finds it most Notrious that he spoke it not of Oliver but of his Son; at which he wipeth his Mouth and thinks all is very well; But may not this be expected as likely to be the issue of all Mr. Baxter's other Repentance, that upon second thoughts he will complain he was too rash and hasty in it. Secondly, I would fain ●now by what Propriety of speech, he can affirm 〈◊〉 he doth that Oliver Cromwell was guilty of most perfidious Treason and Rebellion; 
page 42.  and he himself an unquestionable Usurper; ●●d yet own and allow his Son to be a Pious, Prudent, Faithful Governor? Was not Richard his Father s Successor, and did not he succeed him in his Sinful Usurpation? and can Mr. Baxter continue to justify such words (which must be accounted either down ri●●● calling against the one, or sordid Flattery to the oth●●) and yet hold himself, Innocent?  
As for the Oath of Allegiance, which I am in Prison for refusing, and Mr. Baxter I perceive pleads for, and would fain engage all the Non-Conformists to be Defenders of, I must needs say, that if I understood that Oath in no stricter a sense, and had as many Distinctions to elude the true meaning and force of it, as Mr. Baxter hath lately found out about the Covenant, I might perhaps be induced to take it too; But I bless God, I dare not Trifle with Oaths; For I look upon one that is once deliberately Sworn to be always strictly Obliged; and where the Name of God is used to make a Tye sacred, I think that Reverence is due to it, that we are not afterwards to mince Matters, but bound to go unto the u●most Latitude, that the words will bear, for the Advantage of the Party unto whom we are Sworn: This being my sense of every Oath, I must take leave freely to profess that in this of Allegiance, I do not understand the meaning of Crown and Dignity, for if those word, signify (as I verily believe they do) The Laws in being (for so both Sr. Orlando Bridgeman, and Dr. Sanderson have interpreted them) than I cannot swear to Defend them; For some of those Laws (and particularly those about Conformity) I daily break, and which is more, think I am bound in Conscience to do so: And though I should err and be mistaken in the Grounds of such a Practice, yet every one knoweth, and Dr. Sanderson hath fully stared it, that even an Erroneous Conscience doth always oblige not to do any thing against the Dictates of it. More I could say, but two Arguments against this Oath I have already publicly urged at the Bar, in which I have not yet received any satisfaction.  
One is that I am required to say, Which Oath I acknowledge by good and full Authority to be Lawfully Administered to me; which I am so far from being able to swear, that on the contrary, I am fully satisfied, this Oath was to me most unlawfully administered: The design and end of the Oath (which was to discover and to suppress Popish Recusants) and many other Legal Circumstances having not been at all observed.  
Another Exception which I urged was, that I am to say, This Recognition I make hearty, willingly, etc. Which word Willingly being then under an undue force (detained a Prisoner after I was acquitted by a Jury) and to take that Oath as the Condition of obtaining my Liberty (unto which 〈…〉 myself, as having a just title 〈…〉 unless I would directly h● 〈…〉 ●●ed myself by some 〈…〉  
These were some of my Reasons, which I pleaded at the Bar, and whatever Mr. Baxter thinks of them (who undervalueth most men's judgement but his own) yet they are still of weight to me, and at that time they were judged so considerable by those that heard them, that the Justice who passed Sentence upon me, said publicly in the hearing of many Witnesses, That he did not doubt, but I refused the Oath out of Conscience and from a good Principle; wherein, though he did ill to condemn one whom he judged Innocent, yet he was more just and Generous then Mr. Baxter, who calleth me Brother, and yet useth me as Edom did Israel; not fearing to add what weight he can to make my Bonds heavier; and so far as his Censure can prevail, seeking to leave me without the common Relief of Calamity, Pity. But the Lord will certainly judge between him and me, with whom I leave my Cause, and the Issue of this whole Controversy; who hath already in his Word, and will in due time by his Works decide, who are most to be approved for Integrity, whether those who are content to endure the utmost Extremity, rather than deny the Truth, or departed from a well taken up Resolution; or such who are, like ●●eds, shaken with every Wind, and scruple not to change their Judgement, For, and Against things, as the stream of outward success doth guide and influence them. There being no other visible Reason why Mr. Baxter should at this day, profess his Repentance, for what he so stiffly held and defended before, but only that Argument of the Jewish Conformists of old, 
Gal. 6.10.  That he may not be Persecuted by the Cross of Christ, in which yet, as the Apostle did, so every True Christian ought to Glory.