REFLECTIONS UPON Mr. BAXTER's Last BOOK, entitled, The English Non-conformity, AS UNDER King CHARLES II. and King JAMES II. Truly Stated and Argued.  
In a Letter to a Friend.  I labour for Peace, but when I speak unto them thereof: they make them ready to Battle, Psal. 120.6. Old Translation. 
LONDON: Printed for Robert Clavil, at the Peacock in St. Pauls Church-Yard. 1689.   

REFLECTIONS UPON Mr. BAXTER's Last BOOK, entitled, The English Non-Conformity, &c.   

REFLECTIONS UPON Mr. Baxter's Last BOOK.  
In a LETTER to a Friend.  
SIR,  
WHen you sent me Mr. Baxter's New Book into the Country, you desired my thoughts concerning it in a Letter. I hope you did not mean that I should writ you an Answer to it; if you did, I must tell you, that you did not look into the Book, nor red the Title-Page itself, if you expected such a performance from me; alas, Sir, Mr. Baxter's Books are not so easily answered. He tells you himself that his Books are of Unconfutable Defence, that they cannot be answered, and would you have me to offer to answer Mr. Baxter's Book, when he himself assures us before-hand that his Books cannot be Answered: No Sir, I am too wise to attempt it, especially since such Men as the Dean of St. Pauls and Dr. Sherlock have ventured to so little purpose to meddle with Mr. Baxter's Books, while they were of Unconfutable Defence and Unanswerable. And now I have mentioned the Dean of St. Pauls, I cannot do less than pitty some late great mistakes of his with all my heart; tho the World allow Him to be as well qualified by his extraordinary Learning as any Person to defend the Church of England against the Adversaries on both sides, and think him to have so much skill as to distinguish betwixt Books that might be Answered, and Books that could not; yet He has of late Years had the great unhappiness to encounter with Adversaries, that wrote nothing but Demonstration and Unconfutable Books, and to foil himself with venturing out against such Writers. I believe the Dean will not hastily forget his Popish Adversary Mr. John Sergeant, who run him down at such a strange rate with first Principles, and one Demonstration upon the back of another, and baffled him just at the rate Mr. Baxter did: all which might have been saved, had Mr. Dean been but as cautious as I am, had He but taken these two Invincible Mens words, as I do. I would no more venture upon Mr. Baxter with his Unconfutable Books, than upon Mr. Sergeant, that up and down his Letter to the Continuator of the present State of the controversy, tells the Reader, that his Books cannot be disproved, that it is an impossible task to answer them. 
In the Preface.  I am  told( says Mr. Baxter) by divers, that I have written enough already on these Subjects, were it only my first and second Plea, &c. The best wits of our Nation( says Mr. Sergeant in the same Letter) Men not a jot inferior to your great Doctor himself[ Dr. Stillingfleet] have not only red those Letters of mine[ his five catholic Letters as he calls them against Doctor Stillingfleet.] but given such a Character of them for unanswerable as is not Modest for me to repeat. Now I am satisfied to let two such men alone, and dare no more Answer Mr. Baxter than Mr. Sergeant, especially when I find what pitiful Work they made of it, that were so hardy to writ against either of these two Invinsible Champions. Mr. Baxter speaking of some of his Writings against the Church of England, says, I hnow not of any one of these that are Answered, 
page. 3.  or any thing like an Answer to them Written, save that to some part of the first( to wit his Plea for Peace) some mere Impertinent Noise was made by some one that is confuted. This is very great and lofty indeed, and yet his invincible Brother-Champion John Sergeant can talk full as bog; especially when the Dean of St. Pauls, or the Dean of Canterbury 
(a) See Letter to the Continuator.  come in his way.  
And yet as loftily as these two Champions Mr. Sergeant and Mr. Baxter talk of their own performances, and of their great Victories over the Dean of St. Pauls, I dare appeal to Mr. Baxter's Conscience, that he does believe that the Dean hath fully confuted all John Sergeant's Pleas for Oral Tradition, and to Mr. Sergeant's Conscience, that the Dean had done as much for Mr. Baxter's Pleas for Nonconformity.  
This Sir, I hope will satisfy you that you ought to expect no answer to Mr. Baxter's Book from me, but if it will not alone, I have a Reason or two more for you, one is, That all that Mr. Baxter hath offered in this Book of Argument, hath been Answered over and over again by his Answerers, the Dean of Pauls and Dr. Sherlock; and tho' he be not ashamed to transcribe himself, and to tease the World with the same Reasons over again, yet others are to imitate him in transcribing their Answers to him. Another Reason is, because the World have given up Mr. Baxter as well as his Brother John Sergeant as incurable, upon whom good Advice as well as good Arguments are equally lost. I look upon these two to be the very Reverse of one another, that Mr. Sergeant is the Popish Mr. Baxter, and Mr. Baxter the Protestant John Sergeant, they are in every thing so exactly the same; their cause is the same, Mr. Sergeant's bustle for Oral Tradition being every jot as good as Mr. Baxter's for Non-Conformity; their management is the same, the one writes as voluminously as the other, the one hath the same Art of doing it that the other by Transcribing his own self, and by infinite Tautology and splitting of Divisions; the one Writes as dogmatically as the other. In a word, They writ Demonstration alike, they talk sense alike, and they have had of late, I believe I may say success alike in making the World weary of reading their Writings.  
Another Reason I have for not Answering Mr. Baxter's Book, because I am afraid he is so fond of himself, and so resolute for his own Opinions, that he will not vouchsafe to red his Adversaries Books, and I have not so much time upon my hands as to throw it away upon an Answer to Mr. Baxter, which will be thrown aside by him without once reading it. I have reason to believe that this is become of late his temper; since in this very Book of his you sent me, he says, nothing had been Answered to a certain Book of his, whereas his meaning should be, that he had not, or would not red the Answer to it. Speaking( page. 2d. and 3d.) of his Plea for Peace, and his full Treatise of Episcopacy, and his Apology, and his Second Plea for Peace, and Treatise of Church Concord, He very gravely adds, I know not of any one of these that are Answered, or any thing like an Answer to them Written, save that to some part of the first[ to wit the Plea for Peace] Some mere impertinent Noise was made by some one that is Answered: and yet you and I have red, and I dare say Mr. Baxter himself has seen a Book Printed seven Years ago with this Title, 
Printed for Moses pit, 1682.  A Vindication of the Primitive Church and Diocesan Episcopacy, in Answer to Mr. Baxter's Church-History of Bishops and their Councils abridged: As also to some part of his Treatise of Episcopacy. If you remember that Book, but especially the Preface to it, you are able to give another Reason beside forgetfulness, why Mr. Baxter takes no notice of that Answer to Part of his Treatise of Episcopacy; perchance never was Man's Picture better taken than Mr. Baxter's is in the Preface to that Book; whoever would know Mr. Baxter, and take his height, need only red that Preface and Book, and I am confident that would Mr. Baxter himself but red the Preface itself twice over with calmness and deliberation, he would never set Pen to Paper more in controversy. You have now, Sir, the rest of my Reasons why you should not expect, nor I writ an Answer to this Book, however I will not return you the Book without making some few Reflections upon it, much fewer than it does deserve.  
As I red the Book over, I could not but very much pity the Author of it, He complains in his Title-Page, That Rulers and Clergy want Willingness and Patience to red and hear their just defence; I do assure Mr. Baxter that I had Willingness and Patience to red his Book through, and I can assure him withall, that tho' I was necessitated( as you very well know) to red a great many untoward Books in the late controversy against Popery, yet that the reading of his Book was a greater exercise of my patience than even the replies and the Defences of the Representer, and Mr. Sergeant himself: All which was because I found Mr. Baxter's Book to be liable to these following Reflections.  
That it was one of the most unnecessary, unseasonable, and unaccountable Books, that hath been Published to my knowledge in this Age.  
Every one of these Reflections may be easily justified, and it may be done in the compass of a Letter. That this new Book of Mr. Baxter was unnecessary, every one will grant that hath acquainted himself with Mr. Baxter's former Books, because he can find nothing here but the bare repetition of his old Arguments and Reasons for Non-Conformity; it is too severe an imposition upon the World in Mr. Baxter, to put them upon buying this his New Book, which hath nothing new in it, upon reading this as new, which they that are acquainted in his works have red in them so often before. I will go no further back than the Books he hath written within these last ten Years, and I need instance hardly in any else than his Pleas for Peace; would it be worth the trouble to transcribe the harmony that is betwixt those Books, and this which Mr. Baxter hath now Published, or indeed were any of it worth the reading when done, I could show how very unnecessary this new Book of Mr. Baxter's was. But in defence of him it will be urged perhaps, That tho indeed the Matter of this New Book be the very same with his first Plea for Peace, for example, yet that the Arguments are improved, and that more Reasons for Non-Conformity are urged in this Book than in that, which had but Thirty Reasons for the Non-Conformity of Ministers, and Six for Laymens, whereas this New Book hath Forty for Ministers, and Twelve Reasons for Laymens Non-Conformity. This is all the defence that can be made for him, and this is a very pleasant one, a Man would suspect from this that our Church hath since the Year 1680. been adding new terms of Communion, and that Mr. Baxter hath found Ten unreasonable ones among those imposed upon Ministers, which they cannot with a good Conscience comform to, and Six among those imposed upon the Laity: but since there hath been no manner of alteration in the Terms of our Church Communion since the Year 1680, saving that there is one acknowledged Reason for Non-Conformity less by the Declaration against the Obligation of the Solemn League and Covenant, being not required after March 1682. How comes it to pass that there were but Thirty Reasons for the Ministers and Six for the Laymens Non-Conformity in 1680, and yet that 1683,[ for in that year Mr. Baxter wrote this Book, tho' he did not Publish it till this Year 1689.] the Ministers were grown up to Forty, and the Laymens to Twelve? I can for my part see no other reason for it, but that Mr. Baxter was pleased to have it so, who may by this art and humour gratify the World if he pleases two Years hence with another new English Non-Conformity as under KING, WILLIAM and QUEEN MARY truly stated and argued by Richard Baxter, without any other trouble than only varying the phrase of this Book a little, and splitting his Forty Ministers Reasons for Non-Conformity into Eighty, or a Hundred, and his Laymens Twelve into Twenty-four, or what other Number can please him better. As for the Arguments being improved in this New Book further than they were in his former, they are indeed improved in one respect, they are embellisht with a great deal more of gall and indecent passion and irreverence towards all sorts of Persons, and towards the most Sacred of things in the Church, I mean one of the Sacraments, than his Plea for Peace was; and this Plea was none of the modestest or mildest Books, as any one must own that will either look into the Book itself, or red the Dean of Pauls Character of it in his Preface to the Unreasonableness of Separation; under the name( says he) of A Plea for Peace, out comes a Book, which far better deserved the Title of A Plea for Disorder and Separation, not without frequent, sharp and bitter Reflections on the Constitution of our Church and the Conformity required; as though it had been designed on purpose to represent the Clergy of our Church, as a company of notorious Lying and Perjured Villains, for comforming to the Laws of the Land, and Orders established among us; whoever will be at the pains to compare that Plea for Peace and this New Book of Mr. Baxter's together, will see reasons enough to justify Mr. Dean's Character of that Book, and mine of this, that they differ in nothing else, but that the new one hath more frequent, more sharp and bitter Reflections than the other; as if the older Mr. Baxter grew, his Passion and Severity were the greater, and the nearer he was to his Grave, he did with the greater earnestness wreak his spite and anger at our Church, resolving to leave( as I am afraid the Dean said too prophetically of him) his Life and Sting together in her wounds.  
But now we are talking of the number of the Reasons for Non-Conformity, it were almost worth the while to give you a list of Mr. Baxter's in this New Book, some of which are very extraordinary, as his 34th. for instance, about renouncing all Obligation from the Covenant to endeavour any alteration of Church-Government, which it seems is a Reason for Non-Conformity in 1689, tho' that Declaration ceased by Act of Parliament in March, 1682. But since that would be tedious, I will entertain you with the management of two of his Ministers reasons, and one of his Laymens for Separation.  
His Sixth Point of Non-Conformity is the Article of Baptized Infants Salvation: This is grounded upon that little rubric at the end of the Office for public Baptism, It is certain by Gods Word, that Children which are Baptized, dying before they commit actual Sin are undoubtedly saved: and this little rubric he makes most Tragical work about, Mr. Baxter will have it to be a New Article of Faith, will have the Assertion to be arrogant and divisive, that it is false, and that it is a dangerous adding to the Word of God. We dare not( says Mr. Baxter, when he is grown hot in the Argument) father that on God which he never spake, and we dread the Curse, Rev. 22. against them that shall add to his Word, viz. That he will add His Curses upon them.— This is to bely God, and to take His Name in vain. And for Nine Thousand or Ten Thousand Ministers to affirm, That this is certain by God's Word that they are undoubtedly saved, and when they have done cannot to this day show us one Word of God that saith it, is such an adding to his Word, as we had rather still be called all that's nought, and imprisoned, than be guilty of, and just after, he is so fierce that he delares, that if all the other hard terms of Communion were taken off, that tho' the other Thirty-Nine Ministers Reasons were removed, and this little rubric left alone, he would not comform. Should we lie( saith Mr. Baxter) to be conformable, were there but this one thing it obligeth us to Non-Conformity whatever we suffer for it.  
Here's a taste for you of Mr. Baxter's Spirit, and the management of his cause in this New Book, you see he does not his business by halves, tho' I must needs say he might have spared himself the trouble of the rest of his Book besides this Chapter, since I think he has done the Church's and the whole clergies business effectually in it, he has proved not only the whole Body of the Clergy of this Church at present, but all that have Conformed since 1662, to be a parcel of Cursed Liars and Forsworn, and that the Church doth make that a term of her Communion, which Men cannot assent too without belying God, and taking His Name in vain, and drawing down his Curses upon them. And this I will bear Mr. Baxter witness if it were well proved, were enough to defend him and all his Brethren Non-Conformists. When you red this, I know you will be apt to say the Man raves, and should be put into a dark room, and kept from Pen, Ink and Paper, and I cannot but think that too many more will be of your mind, when they see what very little occasion for all this bitter language Mr. Baxter had: There is nothing more requisite herein, than to have these two points stated. 1. Whether Infants are capable Subjects of Baptism, and 2ly. By whose right it is that they are capable. That Infants are capable Subjects of Baptism Mr. Baxter does not deny, nor ought, since he knows that it was the Practise of the Christian Church to Baptize Infants from the very beginning of it, and that we red in the New-Testament itself of whole Families being Baptized, and therefore it was a pitiful shift in Mr. Baxter, and such as he was driven to merely by the badness of his Cause to say, 
(x) Pag. 50.  The most ancient Churches were so much employed in Baptizing the adult converted from Infidelity, that we red little or nothing expressly, and particularly what they did about Infants in Baptism.  
But the Second thing is of more consequence, by whose Right it is, that Infants are capable of Baptism, Mr. Baxter indeed will have it by the Parents Right, that their being the Seed of Believers, entitles them to the privilege of entering into Covenant with God by Baptism, but he has been  told, and it has been proved often enough to him, that if Ministers must Baptize none but the Children of such Parents as are Believers, or have true Faith, they must Baptize none at all, since they cannot tell what Parents have true Faith, and what have not; and since they are not able to distinguish the Hypocrite from the true Believer, and God only, and not they, does know the Hearts of Men. This Opinion of Mr. Baxter, as it makes Infant Baptism impracticable, so was never owned by the Primitive Church, which makes Infants Right to Baptism to be not upon account either of their Parents Faith, or their own, but upon the Churches Power: The Church of God received the Power of the Keys from God, the chief Exercise of which Power of the Keys, is by admitting capable Subjects to remission of Sins by Baptism; the Church hath always admitted all Ages to the benefit of Baptism, the adult upon their own Profession of Faith, and entering into Covenant with God, Infants upon the Sponsors entering into Covenant for them, and undertaking for their performance of the Conditions of it when they arrived to years of discretion. 
Eipstola ad Bonifacium.  And if Mr. Baxter would but red that Epistle of his own admired St. Austin, which the Dean of Pauls directed him to, he would let fall his unreasonable, I had almost said his uncharitable controversy against the poor Children of Wicked or profane, or even Atheistical or Heathen Parents who are Gods Creatures, as well as the Children of Mr. Baxter's Faithful, who are capable of Salvation as well as the other, and who have been by the Church of God( more Charitable than Mr. Baxter herein) admitted, as well as the other to the means of Salvation upon Sponsors engaging for them.  
Since then Infants are capable of Baptism, and the Christian Church by virtue of the Keys, hath Power to admit all Infants to Remission of Sins by Baptism, and hath from the beginning of the Church admitted Infants to this Privilege, upon their Sponsors engagements for them, it is now time to answer Mr. Baxters question, with which he makes so much noise, where it is said either expressly, or by consequence in Scripture, that Infants Baptized, dying before they commit actual Sin, are undoubtedly saved: Mr. Baxter tells us, That All that ever by Talk he could hear was, Gal. 3.26, 27. Mark 16.16. and John 3.35. and these Texts he triumphs over as not to the purpose; it is not worth while to enter the lists with him in defence of them, but instead of it, I will tell him where he might have red, and I fancy he has red two other Texts together, which I think are enough to satisfy any one but him that shuts his eyes.  
Dr. cumber in his excellent Explications upon the Office of Baptism 
(b) page. 179.  hath put them into an Argument, which for Mr. Baxter's sake I will transcribe here. And that it may not be neglected, we are taught, That it is certain by Gods Word that Children Baptized, dying before they commit actual Sin, are undoubtedly saved: For it is certain by Gods Word, that Baptism is appointed for Remission of Sins, Acts 2.38, and 22.16. And it is also certain, that all they whose Sins are forgiven are undoubtedly saved, Psal. 32.1. But Infants have no other Sin but their Original corruption, which being remitted in Baptism, they are undoubtedly saved: And the Learned doctor adds, That it is plain, the first Christians believed the same Doctrine, and that the Fathers of the Second Council of Carthage did anathematise those that say, Children are not by Baptism delivered from hellfire, and made Partakers of Eternal Life.  
Now that we have produced our Word of God out of two Texts, which Mr. Baxter cannot say are either obscure or ambigious, and that it was so easy to show the certainty of Baptized Infants Salvation from Scripture, and that this was the Doctrine of the first Christians about them, it were easy for me to turn the Tables upon Mr. Baxter, and to make such reflecting abusive Questions, as he has done to the Youths from the Universities, to the raw ignorant Fellows or Lads as he calls the Clergy, and to treat him at the same rude scornful contemptuous rate, that he hath treated the whole body of our Clergy, upon far better Reasons than he had, but it raises too great an indignation to red such scurrility to be guilty of it, and I thank God, I have not so Learned Christ Jesus.  
Mr. Baxter's Ninth Reason for Non-Conformity is the across in Baptism, which he will needs have to be made a Sacrament by our Church. In his Plea for Peace he had taken some pains to prove it a Sacrament 
(c) Mr. Baxter's Plea for Peace, p. 177, 178, &c.  and the Dean of Pauls in his Unreasonableness of Separation took some to Convince him of the contrary. Mr. Baxter sinds in it every one of the parts of a true Sacrament, and the Dean shewed that he was grossly mistaken in every one of them. As for the outward Sign of this Baxterian( for I know no other name to distinguish it by) Sacrament, which he made to be the transient Image of the across used in Gods Service, Mr. Dean shewed him that this outward visible Sign was no part of Divine Worship, nor used as such in Gods Service, either as instituted by God or Man for that end; and as to Mr. Baxter's second use of it, that the Signing with the across is used in our Baptismal Covenanting with God, the Dean shewed him that it was not, the Baptism being completed before it, and without it the Covenanting Questions and Answers being over, and the Act of Baptizing, which seals and finishes the Baptismal Covenant being ended before the Sign of the across is used in the Office of Baptism. In Mr. Baxter's New Book he has got a solution to the Dean's Answer, to his being  told that Baptism is perfect without it, his answer is, So it is without the Lord's-Supper, and yet that is justly added, which is a notable answer, but has not one grain of weight in it, for how is the Lord's-Supper added to Baptism, as a part of Baptism, or is not Baptism complete without it, or is it used in our Baptismal Covenanting. Let but Mr. Baxter look at these Questions and his Answer, and he will be ashamed of it, and he himself almost thinks it as weak as we can, for he next backs it with a wise saying, It saith not that Man's Covenanting with God is perfect without it; if Mr. Baxter means here the Baptismal Covenanting with God, The Dean proved it him, that the Baptismal Covenant was perfected and over before the across is used; if he speaks of any other Covenant with God by the Sign of the across; the Dean shew'd him, that there is no Covenant at all made with God by the Sign of the across used in our Baptismal Office.  
But to return to Mr. Baxters Plea for Peace, he finds another Note of the Sacrament in the across, viz. The thing signified by the receiving of it, that we do as Covenanters, profess and oblige ourselves not to be ashamed to confess the Faith of Christ Crucified and Manfully, &c. Here the Dean shewed him that the Nature of a Sacrament, is not only to signify, but to convey the Grace signified by the Outward Sign; and that no grace nor benefit was pretended to be conveyed to the Child signed with the across, which was a naked Ceremony. Next Mr. Baxter says, That the Minister speaks as Gods Officer from Him[ when he Signs the Person Baptized] and doth as Christ's Minister dedicate him by this Sign to the Service of Him who died upon the across. In answer to all which Mr. Dean shew'd him first, that the Minister doth not speak as God's Officer from him here, but that he speaks in the name of the Church, which is plain enough from the words used, WE receive into the Congregation of Christ, &c. and that the Signing with the across, was a token not to God but to Men, that the Person who had received that Sign upon his Forehead, had engaged himself to the Congregation( into which he was now admitting) that he would live as became the Disciple of a Crucified Redeemer: So that here was no dedicating of the Person signed to God, as Mr. Baxter falsely understands the practise and Design of the Church, but a Sign betwixt Man and Man; or a Significant Ceremony to declare to Men, that he that wears this Badge, is under such or such an Obligation to that Church to which he belongs; and this the Dean proved to him, was no more, than if after Baptism in an Independent Congregation, the Person to be admitted a Member of their Church, should be obliged to hold up his hand in token of his owning their Church Covenant, and obliging himself to live as a Church Member ought to do.  
I have been so very particular in giving this account of Mr. Baxters Arguments against our use of the Sign of the across, out of his Plea for Peace, and a Breviate of the Dean of St. Pauls direct and full answers to them, because Mr. Baxter was not ashamed, notwithstanding such Answers as would have satisfied all rational Men, to transcribe that wholo Chapter about the across into this New Book, just as it was there without offering to give one word of Reply[ except that scrap of an Answer about Baptism being perfect without the Sign of the across] to Mr. Dean's Answers to his Plea for Peace. But here I must recollect myself, that it was not worth Mr. Baxters while to trouble himself with giving Answers to the Dean in this New Book, he tells us in his third page., that to some part of his Plea for Peace indeed. Some mere Impertinent-Noise was made by some one that is confuted; which betwixt you and I, is a very pretty Character of the Writings of such Persons as the Dean of Pauls and Dr. Sherlock; whom the Papists have not found to be such ignorant, or impertinent Men, Mr. Baxter did, but this is the temper of Mr. Baxter, and it is as impossible to cure him of his Vanity, as of his Passion and Virulency.  
Before I leave this Article, I would desire you to compare Mr. Baxter's Plea for Peace from Pag. 177. to p. 181. with the 12th. Chapter of this his new Book; you will see reason why I say this Book was unnecessary, since the things in both are the very same, no other differance but that that was by way of a Discourse, this new one in Dialogue: I must now give you one of Mr. Baxter's Reasons for Laymen's Non-Conformity, and it shall be the Corporation Oath imposed upon all that would enjoy the privileges of the Corporation, this is a special Reason, and is just such as the rest in his Book, it had been indeed directly to his purpose, if every man that was allowed to be a Member of our Church, had been obliged to take the Corporation Oath; if all the People that live in the Villages throughout England, nay if all that live in any Towns that are Incorporate must have taken that Oath, or must not have come to Church, it had been a Just Plea for Non-Conformity in them who think the Corporation-Oath unlawful; but that a man cannot come to Church and Communicate there in the Offices, because he cannot take the Corporation-Oath to qualify him for example sake for Sheriff of London, is such logic as no body will own or knows any thing of but Mr. Baxter.  
His two Reasons just before this, to wit his 10th. and 11th. are of the same stamp, and indeed his whole dozen of Laymens Reasons are all alike, that is Mr. Baxter's, who minds little else than to make a great show, and manages his business by the Number not by the Weight of Arguments, or else I am sure it had been too hard a task for Mr. Baxter to have mustered up Twelve Reasons why Laymen cannot comform to our Church, while all his Learning and Skill cannot help him to one Substantial Reason for Laymen's Non-Conformity.  
Having now done with the Three Reasons I promised to give you an account of, and shown you how you may convince yourself of the unnecessariness of this New Book of Mr. Baxter even by the perusal only of his Pleas for Peace, I will pass now to my Second Reflection, that this Book was altogether as Unseasonable as it was unnecessary.  
Within these last twenty Years or little more, there hath been nothing so much in some Mens mouths and in their Papers as Petitions for Peace, Pleas for Peace, the most Passionate Wishes for Concord, and supplications even upon their knees that they might be heard, for Accommodation, and yet to the unhappiness both of Church and State we have found no good to come of all these good words: One cannot but be even uneasy to know how Discord should continue, where there has been so much of temper, and such an earnest Zeal for Concord; either the Clergy of the Church of England have been deaf to all Petitions for Peace, and inflexible and obstinate against healing such a Division in the Nation by some mildred concessions, and abatements of what they themselves judged not absolutely necessary; or those People on the other hand that talked so much of Peace, and Union, and Accommodation, meant nothing less than what they said, but while they gave good words with their mouths, had War in their hearts, and were resolved either to destroy the Constitution of the Church, or to keep up an eternal feud against Her.  
It is too easy to find where the guilt lies, and which side hath been really, notwithstanding all their talk, the true cause of the present Divisions being kept up to the height they are in. Only recollect to the time of the Popish Plot, when it was hoped that it would have proved a happy juncture for an Union among Protestants, while all People were possessed with such apprehensions of very great dangers from Popery; most People thought that such a season would have invited, and of itself without any other Arguments have persuaded Protestants to a better understanding of themselves and one another, and that the Moderate Non-Conformists would have taken this favourable opportunity to apply themselves to the Bishops and Clergy of the Church of England for Peace and Union, whom they might then hope to have found in a good temper and disposition for reconciliation, while both sides were equally apprehensive of dangers from the Common Enemy.  
Did those Non-Conformists therefore who have so loudly, and so often proclaimed to the World their earnest desire for Concord, their pursuit after Peace and Union lay hold of this favourable Opportunity, and address themselves to the Church of England for a happy Accommodation upon mutual Condescensions: No Sir, you know that they were so far from it, that when some of our Church spake to them of it, They held back, and instead of such a behaviour towards the Church as such a time did require, the Church of England her self was made Popish, infamous Libels were daily thrown out against her.  
The Dean of St. Pauls has given such an History of that time and affair, as will be a lasting Monument to the World, 
In the Preface to his unreasonableness of Separation. p. 34, 35, 36, 37, &c  how real some men were then, who had talked so much of Peace. I am confident he writes there what he was certain of by his own experience, We were still in hopes( says he, speaking of that juncture of the Popish Plot) that Men so Wise, so Self-denying as the Non-Conformist Ministers represent themselves to the World, would in so critical a time, have made some steps on advances towards an Union with us, at least to have let us know their sense of the present State of things, and their readiness to join with us, as far as they could, against the assaults of a Common Enemy. Instead of this, those we discoursed with, seemed farther off than before and when we lest expected such a blow, under the name of a Plea for Peace, out comes a Book, which far better deserved the Title of, A Plea for Disorder and Seperarion.;  
I have already given you the Dean's further Character of this Book, but this was not all, for as Mr. Dean goes on in this History, But as though this had not been enough, to show what Enemies to Peace Men may be under the pretence of it, not long after the same Author sets forth another Book with this Title, The True and only way of Concord of all the Christian Churches; and what Mr. Dean's Sense was of these two Books, you may find just after the mention of them. When I looked into these Books, and saw the Design of them, I was mightily concerned, and infinitely surprised, that a Person of his Reputation for Piety, of his Age and Experience in the World, and such a Lover of Peace as he had always professed himself; and one who tells the World so often of his Dying and of the Day of judgement, should think of leaving two such Firebrands behind him, as both these Books will appear to any one who duly considers them.  
And now Sir, who is it that should be guilty of writing two such pernicious and mischievous Books, and at so unseasonable a juncture, but our Friend Mr. Baxter, who has Written and begged so much for Peace; the very same Man who in our days is now a second time guilty of the same mischievous and unseasonable practise.  
You see Sir, by this account how earnest they were for Peace and Union with the Church, at such a critical and dangerous juncture, as that of the Popish Plot was, tha● had talked and written so much formerly for it, but w● have a greater instance at this very time of the Sincerity and Temper of some of our Non-Conformist Brethren, as to the matter of healing our present Divisions.  
In the Church of England there hath appeared for some Years just past, a general inclination towards giving ease to such Dissenters as cannot join with the Church upon any terms less than her destroying her whole Constitution, and making the Terms of Communion easier to those that can unite with Her; the Bishops themselves whom Mr. Baxter is so fierce against, as not to allow that such an Inclination could be in them, were not shy of owning this to the World, when a necessity did require it: It was the great Design of that Ensnaring Declaration of the Late King for Liberty of Conscience to bring the Bishops and Clergy of the Church of England to one of these difficulties, either to aclowledge and act under the Kings Dispensing Power, by dispersing and reading that Declaration, or to have made them appear to the Body of the Dissenters as obstinate against all tenderness towards them by their refusing to red it; and this Design was as easily baffled by the Bishops, who tho' they would not be brought upon any terms to own such a pernicious Dispensing Power in the King by consenting to red his Declaration, yet took care in their Famous Petition to Him, to let the World know, That they were not averse to the Publishing of the Declaration for want of due tenderness towards Dissenters, in relation to whom, they declared, they were willing to come to such a Temper as should be thought fit, when that matter came to be considered and settled in Parliament and Convocation.  
This Assurance to the Dissenters was not forgotten by the Reverend Bishops, when their troubles about that mischievous Declaration were over, but was renewed by Them in those Proposals of Advice to that King by most of the same Bishops, whom he had sent for up out of the Country to advice with. I think it is in the 10th. or 11th. Article[ for I have them not here with me] of those Proposals as they are Printed more exactly in the Bishop of Rochester's Second Letter to the Lord Chamberlain.  
And when this first Parliament after those Promises made by the Bishops was set down, and a Motion made by an Honourable Peer of the Church of England, that a Bill or Bills might be brought in for the ease of Dissenters, several of the Bishops did not only second the Motion, but the Bishops of St. Asaph and Ely, gloucester, Chichester, and Peterborough, made Speeches in the House upon it, proposing the means of an Accommodation by improving and perfecting the Liturgy, and making some Terms of Communion more easy, and of ease to all Protestant Dissenters that cannot come up to those Terms.  
These are Instances beyond all Question of the Bishops Integrity in this business, when They promised tenderness to the Dissenters; and this Disposition was seen in the Generality of the inferior Clergy also, I cannot but refer you for a full satisfaction herein, to the public Sermons of the Clergy ever since; I may appeal to the Lord Mayor and Court of Aldermen of London, ever since their chapel at Guild-Hall was open, whether the Clergy did not discover in their Sermons before them, the same inclinations to tenderness towards all, and to Union with some of the Protestant Dissenters, and particularly Dr. Sherlock 
(x) See his Sermon Preached before the Lord Mayor, Nov. 1688.  whom Mr. Baxter, and some of his Brethren have taken so much pains to represent to the World as an Enemy to Peace, and a mighty favourer of Popery; and whether they did not earnestly advice others to the same Temper, and hearty pray that it might also be found among the Dissenters: The same Appeal I might make concerning those Sermons at Court before their Majesties, but most of them are in Print, and speak for themselves.  
And the same Temper did appear in their Conversation as well as in their Sermons, and I need give no farther Instance of their willingness for tenderness and Union, I ought to say of their Zeal for it, than the Letter to a Member of Parliament in favour of the Bill for uniting Protestants; which was written while the Bill for Union was passing the Two Houses of Parliament, and which I do most earnestly recommend to the perusal of all Protestant Dissenters, and of them, who will notwithstanding all this which hath been said and done on the Church's side, wonder( as I have heard some very lately do for want of true Information about these things) that the Church-men are not for Moderation towards Dissenters.  
Thus, Sir, I think I have made it evident enough, what a general Disposition towards tenderness has appeared on our side, the Bishops have inviolably observed the Promises and Assurances which they gave, the rest of the Clergy have discharged themselves faithfully herein, being not only willing, but many of them Zealous Promoters of an Union with some, and ease to all Dissenters, neither Books nor Papers against these things on our side, but every thing contrary. This is the Temper, and this is the Behaviour of the Bishops and Clergy of England in order to Peace and Union, and now I must inquire whether the same Temper has appeared among the Dissenters, and whether their Behaviour has been of this kind: And here I cannot without Sorrow and Indignation tell you, that their Behaviour has been since the late happy Revolution such, as cannot be reconciled with any Disposition to Peace or Concord; They have, I am afraid it will be to their everlasting Infamy, Published within one quarter of a Year since this Revolution more Books, nay above twice as many Books against the Church of England, than they did during all the last Kings Reign against Popery, tho' they could not but see and own, that Popery was like to bear down all before it, and it seems might have done for all them, who amid all the furious and numerous attacks of our Protestant Religion from the Popish Priests stood looking on, as if they had been unconcerned Spectators as a show, and were as mute as Fishes, excepting only two Persons among them, who when the controversy was almost at an end, writ two small Tracts upon the same Subject of Transubstantiation. They have begun the controversy afresh against the Church of England, as if they were unwilling to allow any rest to those who had laboured so courageously against Popery, but I dare undertake to foretell their success, that as they had less reason than the Papist to begin a controversy against the Church of England, so they will reap as little credit from it, since( blessed be God) as the Church of England wanted not of her Sons to Encounter and Triumph over Popery when it was in its greatest Power, and had the Countenance of the King for it, so she has those that can with as much ease baffle all the New-mustered Reasons for Non-Conformity. How often have we been  told by Mr. Baxter, and others of them, that they are not against Episcopacy and Liturgies, and yet at this time, when we might have expected that they would have had some regard to the Peace and Union of our Nation, and to their own words, the very first Book they let fly against us, is against our Episcopacy itself, wherein they strike at our Episcopacy as unknown to the Church of Christ for the first Three Hundred years, the Author of this Book is dead some time ago, but the Party will not suffer the Book( as it ought) to have died with him, but Mr. Isaac chancy must usher it out into the World( in order to our Union at this time) with a Preface to the same tune of proving, that a Bishop in the Apostles times, and for the space of the first Three Centuries of the Gospel-Church, was no more than a Pastor to one single Congregation. This Book is fit to impose upon none but those that know not one Syllable of the History of the first Ages of the Church, and hath been as to the Substance of it answered already by the Dean of St. Pauls in his Unreasonableness of Separation, Part 3. Sect. 8. p. 242, &c. and by Dr. Maurice in the latter part of the Preface to his Vindication of the Primitive Church and Diocesan Episcopacy, and in the Book itself, and I have leave to promise the World, that a complete Answer to the whole will be finished and published shortly.  
Their second Book which they published against us, and from the same hand, was about Liturgies to show the Novelty of them, and how long it was before any such were known or heard of in the Christian Church; the Design of Publishing these two Books is very easily seen, which I do not care to insist further upon here, since it is so plainly contrary to the repeated Professions of so many Non-Conformists: however I can assure you that these two Books are not like to do the Mischief which is intended by them, since this about Liturgies, as well as the other about Episcopacy, is under the Examination of a very Learned Person, and both the Answers may be expected by the end of Michaelmas-Term, or at the beginning of the next Term after Christmas.  
These two small Tracts about two particular Points were only to make way for two more voluminous pieces, wherein the whole controversy betwixt the Non-Conformists and the Church was to be reassumed at a time, when every one thought it had been laid asleep, and that healing Principles and Concessions, would have been the study of both sides equally. The Dean of St. Pauls I am confident did believe, that the angry controversy against his excellent and well-design'd Sermon at Guild-Hall, in 1680. had been ended near seven years ago; and who would have expected, that after so long a cessation of Arms, and at so unseasonable a juncture the World should have been troubled with that controversy any more? You must therefore learn to wonder at nothing in some Men, the Mountain is delivered at last, and one Mr. Gilbert Rule is delivered of a Rational Defence of Non-Conformity, in answer to Dr. Stilling fleet's Unreasonableness of Separation.  
I have had this Book with me into the Country, but cannot now give you my judgement of it; by what I have red in it; I can readily find, that the Excellent Dean needs not trouble himself with taking notice of it, and I hope he never will; however Mr. Rule ought not to expect an answer yet, nor to complain, tho' it be seven years before he receive it, since his own was so long in bringing forth; and betwixt You and I, it will take up no very small part of that time to get through Mr. Rule's Book, not for the largeness of it, but for a worse Reason or two, which I will leave you to guess at.  
It will perchance be replied to this, that the Non-Conformists ought not to bear the blame, if such Men as Mr. Rule will be troubling the World so unseasonably with their Controversies and Defences: But what will they be able to say for the next Author I must mention, their great Oracle Mr. Baxter, who has written, and said, and begged so much for Peace, and for Accommodation, that he should be guilty of so much Indiscretion, and unseasonable Zeal, as to endeavour to exasperate Dissenters against the Church, and the Church-men against Dissenters, at a time when he could not but know, that there were such general preparations and dispositions for Peace every where, and that he from whom of all Dissenters living such a thing was least expected, should not only Publish but take such care to have presented to the Members of Parliament this violent unseasonable Book which you have sent me.  
I must own to you, that it hath very much lessened the esteem I have had for Mr. Baxter to find him thus sowing Discord and Division, and such an Enemy to Peace, and in so small a disposition for it, as this Book shows him to be notwithstanding all his former Professions for Peace. I cannot reconcile this Book or the temper of it, either with Charity or Christianity.  
I will not trouble you with the fry of little Pamphlets thrown about at the same juncture against our Church, some of which I have seen, and believe there are more which I have not. I will only ask now, whether the Temper and Promises of our Bishops, the Sermons and Discourses of our Clergy, or the Writings and Pamphlets of Mr. Baxter and Clarkson, of Rule, and the like Published since this happy Revolution discover better inclinations to Peace and Union; and whether any thing can be so likely to breed further mischief, and to prevent all Accommodation as Mr. Baxter's starting the controversy so unseasonably at this time.  
I hope in God, that whatever Mr. Baxter's Intentions were by his Publishing such a Book at this juncture, and by taking such care to have them presented to all Parliament Men and to others, particularly to several of the Clergy of London, and to such of them as had been his Antagonists in this very controversy, neither the Bishops will mind Mr. Baxter or his Book, nor the Clergy be provoked by it to lay aside their Dispositions to Peace and Accommodation, but that our Church may have the Glory, and the Satisfaction of doing some men good against their wills.  
I think, Sir, that I have shown you sufficiently how very unseasonable this Book of Mr. Baxter's was for those peaceable designs which have been on foot a long time, and published to the World by the Bishops Famous Petition for above this last twelve Month; I have now but one other Reflection to make upon it, that it is as Vnaccountable a Book, as it was unseasonable.  
One would have expected that the great age Mr. Baxter is arrived to, and the continual complaints that were made of his indulging and giving up himself upon the least occasion to heats and passion in his controversial Books, had taught him to restrain himself for the future, and to refrain all indeciences either towards Persons or Things: but this Book of Mr. Baxter's is a deplorable instance how deaf some can be to the best advice, and how far Passion can become habitual to some as even to be Nature in them, and what they cannot conquer or avoid. His Passion in this Book hurries him sometimes so far as to make him forget Truth and Modesty, and to sacrifice both them to his Indiscretion.  
Tho' I know you do not wonder at such things in Mr. Baxter, yet I am sensible a great many will, and that all his Favourers and Friends will accuse me immediately of Injustice and Calumny against an innocent Man.  
How innocent Mr. Baxter is as to those Reflections I have made, they themselves shall be the Judges if they please, the World however will, and if such things be not in this Book as I charge Mr. Baxter with, and it be not altogether as unaccountable a Book as I affirm it to be, I will beg Mr. Baxter's, Theirs, and the World's pardon.  
To prove the heat he was in, when he Published this Book, and the strange Passion which hurries him through it, I will not trouble any one to look into the Book itself, or so much as to open it, let him but red this Title page. itself, and then pass sentence upon the Book or Me. The English Non-Conformity as under King Charles II. and King James II. truly Stated and Argued, by Richard Baxter, who earnestly beseecheth Rulers, and Clergy, not to Divide and Destroy the Land, and cast their own Souls on the dreadful Guilt and Punishment of Qational PERJURY Lying, deliverate Covenanting to Sin against God, corrupt his Church, and not amend, nor by Laws or Blind Malignity, to reproach Faithful Ministers of Christ, and Judge them to Scorn and beggary, and To lye and Die in Jails as Rogues, and so to strengthen Profaneness, Popery and Schism, and all for want of Willingness and Patience to red and hear their just defence; while they can spend much more time in Sin and Vanity. The Author humbly begs that he and His Books of Vnconfutable Defence of a mistaken persecuted Cause may not be Witnesses against them for such great and wilful sin to their Condemnation.  
This is I must needs say, the warmest Title page. I ever red, and so will you, and all those Lords and Gentlemen Mr. Baxter's Book was presented to, here is nothing but Passion and Damnation throughout.  
And the same heat that is upon the Title page., is carried throughout the Book, if he has occasion to speak of the Bishops and Clergy of the Church of England, or to dispute any point with them in it, Diocesans, Prelates, Book-makers are the Bishops Titles with him, but for the rest of the Clergy he knows not how to call them ill enough. One while they are a Multitude of raw ignorant Fellows or Lads, in another place they are ignorant ungodly Lads; What would foreigners think of our Church of England, of those numerous Learned Tracts which were Published within these last four years against Popery in England, should they red these Characters of our Bishops and Clergy in the Book of one, who lives among them, who lives in London itself, and must certainly know, that the Characters are deserved which so Pious, so Conscientious a Man, who believes a judgement and a Hell does venture to give of them, the least that such could believe must be, that Mr. Baxter and his Brethren Non-Conformists are the only supporters of Religion, Piety and Learning in England, and that every one of those so many Learned Books lately Published against Popery were written by them, and that none of them could be the Works of Ignorant ungodly Lads. But if I were to argue with Mr. Baxter upon this point, I would fain know what reason or what necessity there was for such strange and unaccountable language towards the Clergy of England, would not the Reasons and Arguments in his Book against us have been as strong and as clear, tho' he should have used all decent behaviour towards our Bishops and Clergy in it, and had omitted such ignominious Names and Characters: Such Language is so far from being necessary to make an Argument good, or a deduction plain, that it makes the World suspect, that the strength and whole force of such a Man's Argument lies in the Nick-name and ignominious Character.  
His Indecencies towards his Betters, and his Brethren however, is much more excusable than his Passionate rudeness towards things Sacred, towards one of our Sacraments: when he is up in his heat and violence, then Baptism itself must be called( as an Atheist or Scoffer at Religion does) Water and Words 
(a) P. 26.  and he goes on raving against the Church's Power to admit Infants indiscriminately to Baptism; If( says he) it be merely volendo, as if Heaven 
(b) P. 63.  were at their will, why do they not sit at home, and make a dead of Gift of Heaven to the Infants at the Antipodes and of all the World. And a little lower, He that can believe to day that God hath made a gift of Salvation to all Infants that any body will Baptize, may easily believe to morrow, that he will not cast away the rest merely because no Carrier will bring them in, or because no body will wash them, and say over them the words of Baptism.  
At this indecent and unbecoming manner does Mr. Baxter treat Baptism itself, in expressions so clownish as are fitter for a Porter's mouth than a Divine's: if Mr. Baxter thought himself witty in these passages, I know what rank of Men to range him among, they do not become any sort of Gown, nor Men of any Ingenuity or Breeding.  
But these Indecencies towards Persons, and Sacred Things may be much better accounted for than his Insults upon Truth and Modesty, and his Violation of them. Mr. Baxter is pleased( when he is discoursing the Matter whether the Church or the Dissenters did more probably serve the Designs of Popery) to grow very warm about it, and to appeal to experience, I think, says he, 
(c) P. 222.  ere long you are like to be convinced more effectually than by writing, which Party is liker to bring in Popery, and to turn Papist and asks the Question very boldly, Who hath done and suffered more to keep Popery out, that is, Churchmen or Dissenters. I will join issue with Mr. Baxter upon this Question, and will appeal to the World, whether it is the Church of England Men or the Dissenters that have done or suffered more to keep out Popery; The late Kings Reign is the time by which we can try this cause, then it was that Popery appeared barefac't, and endeavoured by Places and Preferments as well as by Pen and Pulpit to prevail over the Nation; We will examine then first, who did most to keep out Popery; when the Protestant Religion was assaulted by the Popish Priests, both from the Press and from the Pulpit; Did the Dissenters enter the lists with them? did they countermine Popery from their Pulpits? They dare not deny that it was the Churchmen, and they alone that managed the whole controversy against the Popish Books, they dare not deny that the province of Preaching down Popery during the Popish Reign was left entirely to the Church of England Pulpits, that for their own Part they did not offer to Preach against the Kings Religion, but were wholly silent therein, that for their Part instead of writing Books against Popery, they writ in defence of it by consequence while they flattered by their Address a Popish King in his dispensing with our Laws, and breaking in upon the Establishment of the Protestant Religion among us. Mr. Baxter himself knows one that was writing an Address to the Popish King, while the Churchmen were defending their own, and exposing his Religion; There were abundance of excellent and very bold Sermons Preached against Popery even during the last four years of the Reign of Popery, there were above 200 Discourses published against Popery during that Reign; I must now ask Mr. Baxter two very short Questions; First, Who they were that preached those Sermons, and writ those Books? His Conscience cannot but make him confess that they were the Members of the Church of England: And Secondly, Who they were then that have done more to keep out Popery? Let him but red what he said in his Book, and ask his Conscience Pilate's Question, What is Truth? Let us now see whether Churchmen or Dissenters suffered more to keep out Popery, and here I need only ask Mr. Baxter two or three Questions; Were those Noblemen and Gentlemen Dissenters that left all their profitable places, and were closetted and turned out of all Commissions, because they would neither promise nor consent to take off the Penal Laws and Tests? Were those Churchmen that were put into their Places and Commissions? Again, Were those that were tried and Suspended by the Ecclesiastical Commission Dissenters? Was the Bishop of London such, the Vicechancellor of Cambridge such, or the Fellows of Magdalen college in Oxon such? Lastly, Were those seven Bishops that were sent to the Tower, and tried for resisting the destructive dispensing Power Dissenters? Were any of those who were Displaced, Suspended, or imprisoned Non-Conformists? Or were any Non-Conformists either Displaced, or Suspended or Imprisoned? Did not they Address, Consent and Concur to lay aside the Test? Were not job, and Alsop, and pen become the Ministers of State? I could ask Mr. Baxter some more as uneasy Questions, I will only desire to know with what face he could talk at that rate in his Book, and yet know all these things; I will only put him in mind of a saying of his own which he uses in this very Dispute, The impudence of some Men is the shane of depraved human Nature.  
I have now but a small part of my last charge against Mr. Baxter upon my hands, that he hath not consulted Modesty any more than Truth in this his Book, this is a nice matter, and almost as indecent to be repeated, as it was in him for to writ it.  
In one part of his Book he is making the Comparison betwixt the lives of those who go to Church, and his Friends that stay away, and cannot endure to hear that Churchmen should be better than Dissenters, and then asks whether the badness of those who stay away from the Church is in any 'vice, after which comes the Modest Lecture I must mention.  
Here are, some say, many hundreds that practise physic in London: The Posts, Walls, and Gates 
(d) P. 220.  are stickt with Physicians offers to cure the Lecherous Pox: To day I red Kirleu's Bill, that saith, he hath Cured Eight Hundred of that Disease. I dare bet with you all the Money I have, that if you inquire, not eight, or perhaps two of that Eight Hundred were Puritans, or such as you now cast out for Non-Conformists( unless you call Papists or such other, Non-Conformists) except any of them were Wives that catched it of Husbands that are of your Church or Purishes, and not of us; or Husbands that catched of such Conformable( or Papist) Wives.  
You see, and cannot without laughing red how very critical and nice Mr. Baxter is upon the matter, but he should have been as tender of a thing called Modesty; such a Description is fitter for Aretine than Mr. Baxter, but some Men can allow themselves in any thing, tho' it be never so ridiculous and immodest together.  
These are the Reflections I designed to make upon Mr. Baxters's Book, and if you have red thus far, you will be able to justify me in every one of them, that this Book ought not have been published at all, since it was so unnecssary, so unseasonable, and such a passionate unaccountable Book; whether the writing this Letter will do any service to Mr. Baxter by showing him how very unhappy he has been herein I cannot divine; nor whether it will make him more cautious for the future. One thing I cannot but beg of Heaven for him, that God would forgive him the publishing this Book; and to this Prayer I must add this wish, that when ever Mr. Baxter is called out of this World, this and all the rest of his Controversial Books may be butted with him, that so those Books which have done no good in this Age, may never be able to do mischief in the Next. I am  
Yours N. N.