MALICE REBUKED, OR A CHARACTER OF Mr. Richard baxter's ABILITIES. AND A VINDICATION OE THE Honourable Sr. HENRY VANE FROM HIS ASPERSIONS in his Key for Catholics.  
As it was sent in a Letter formerly to Mr. D.R. and is now printed for the public Satisfaction.  
By HENRY STUBBE of Ch. Ch. in Oxon.  Prov. 12.19. 
The lip of truth shall be established for ever: but a lying tongue is but for a moment.  
LONDON, Printed in the Year MDCLIX.   

READER,  
I Know many persons will be apt to censure this ensuing piece, as being too virulent, considering the disparity of years, repute, and that calling in which Mr. Baxter lives. I profess I have no personal quarrel with the man, nor have I read more of his works than I was necessitated unto for the penning of this letter: he should still have enjoyed his ill-founded esteem, if it had not been abused to the prejudicy of the Good old cause, and the Commonwealths-men: I have followed an example of his own giving, and it were not fitting that Court-parasites should be wore forward and servant to enslave us, than we to defend our Liberty. As I voluntarily engaged in a vindication of the Honourable Sr. Henry Vane, so besides the resentments of Gratitude which I have for his many favours, I brought with me those of a more general concern: and I make it my most humble request to that Honourable personage, if I have fallen into any mis-becoming transports in a discourse wherein his name was mentioned, that he would not interpret my zeal and ardour for the public, as a diminishing of that respect which is due to him from me and all the World.   

Sir,  
I Can wish the subject of this letter could yield you more divertisement than the present posture of our Affairs will permit, and that I might entertain you with a pleasing as well as necessary discourse. The Age wherein we live hath been all Miracles; and the coming forth of the Woman out of the Wilderness hath been attended with so many wonders, that a pious heart can never want Employment in its contemplations. We have seen and our eyes bear witness to the Actings of our God, the overturning of a Monarchy settled upon the foundation and usage of many hundreds of years, strengthened by what humane policy could contribute to its establishments, and what of buttress a complying Clergy could assist it with, out of the Pulpit: yet have we seen a change so brought about by our Jehovah, that he may in extraordinary, acknowledgements be proclaimed, Wonderful, Counsellor the mighty God, the Everlasting Father, Prince of peace. We have seen the most glorious cause in the World accompanied with no less success, and the Lord in his mercy to us, and justice to them, Hath bound our King in chains, and Nobles in fetters of iron, such as wherewith they had formerly oppressed the good people of this land. This honour have all his Saints; (Ps. 149. v. 9) Vengeance hath he returned upon their heads, and their own shame hath covered them. The true anointed one's of the Lord have appeared, for their sakes hath he rebuked Monarches, and the former have reaped the fruits of that Holiness and Sacriety, whereunto the latter vainly pretended. But Sr. to our no small discouragement after such expense of blood and treasure, after such high disputes and contests in the field, after so many prayers and tears shed, and that we were in hopes to see ourselves (in a literal sense) no longer aliens from the Commonwealth of Israel, but enjoying those Liberties, Spiritual, and Civil, into which the Lord had enfranchised us; that God who had secured us from the malice of our foes, and broken their violence, hath occasioned our stumbling by counterfeit friends; and falsehearted brethren have almost reduced us into Egypt, to the house of bondage, after all our endeavours for such immunities, as, when we thought ourselves possessed of them, we did not sufficiently improve. These things to a Cato, to a spirit acted only by Gallentry, would be insupportable; and a Soul agitated only with the concerns of the Natural man in his grandeur, would not out live. But we have not so learned Christ: we know it is God's usual way to endear his favours to his children, by heightening their Expectation, and proffering only at first that wherein he will afterwards enstate them. When Israel began to think Canaan-wards Pharaoh's taskmasters said the people were idle, and thereupon they increased their oppressions: when the generous English put on thoughts of Liberty, and claimed their privileges in Spiritual and Civil interests; it was objected that riches and ease had made them rebellious; our Parliaments became discontinued, the Court employed their utmost Artifices to reintroduce a Vassalage: but after that providence had disengaged us from those encumbrances, and that we were upon our way to Freedom by the help and conduct not of one Moses, but many illustrious personages, whose Memory shall live when that of Thrasybulus, Timoleon, Epaminondas, Brutus, Valerius or any worthies Greece or old Rome could ever boast of, shall cease to be mentioned. When we were upon the way to freedom and happiness, when we were within sight of the Cape of good hope, after a perilous voyage through an Ocean of blood: than it befell us, as it did the Israelites after they had cast off Pharaoh's yoke, and passed the red sea under the protect on of God visibly appearing in their behalf, the Spies brought an ill report upon the land, Corah, Dathan, and Abiram mutined, (men questionless, of extraordinary Endowments, and pretenders to sanctity) these created divisions, Aaron together with Miriam murmured, and such confusion upon sundry occasions arose, that what might have proved a journey of a few days, was protracted 40 Years, and those men who had been instrumental in bringing the people out of Egypt, and felt the comfort of the visible presence of God, and had eaten Monnah, all these lost their works (if not themselves) and after much wand'ring and travail two only of them (though their children lived to enjoy what their Fathers had the promise of) entered into Canaan. Sr. Our case hath been parallel to those accidents, and we may therein read the grounds of our Confidence, that through a resemblance of events the same providence operateth now in us, which did of old, and we expect the same issue, though (I hope) so fare bettered, that a greater number shall enjoy the benefit of their first intendments, than did formerly in the wilderness. Truly, I am nothing discouraged at those emergencies, those disorders, and that loss which we are at; I assure myself these are but the pangs of that birth in which we shall at last with joy cry out, A manchild is born: and not the pains attending a false conception, a dead offspring, or such as whereto there wants strength to bring forth. God will not lose his own mercies, and all is but as the wandrig Jews in the desert, or as the going back of the sun upon the dial of Ahaz ten degrees, which was a sign of recovery to disconsolate and languishing Hezechiah. But though I am confident of the final issue of things, that the prisoners of hope shall receive double satisfaction, and the ransomed of the Lord shall return, and come to ●…ion with songs, and everlasting joy upon their heads; they shall obtain joy, and gladness, and sorrow and sighing shall flee away: However these may be my thoughts, yet I suppose I may justly be afflicted for the attempts of such as labour to reinslave us. Shall I say only, re-inslave us, and put upon our necks the former yoke. No, Sr. we are not so little versed in the World, as to ignore, that New Governments, though Good, create advantages for aftertimes, and not those wherein they are erected; but such as are bad threaten all with perpetuity of misfortunes, unless God be more merciful than man is wise. Persuasions now are of that Nature, as if they should bid us, not return to Goshen, but the most dismal parts of Egypt, rather than proceed on to our Felicity. Nay this is not all which my soul regrets (though to recede from Engagements, Remonstrances, Declarations and Protestations, to forsake that providence to slight those mercies which we implored with tears, be things meriting our highest resentments, and the consequences whereof may involve, not the Actors alone, but such as afflict their righteous souls for the sins of Sodom; and they who are strangers to their crimes participate often in the punishments of the wicked, as Elijah suffered by the famine, though Ahab and his Father's house troubled Israel) certainly we ought all to lay it to Heart, That the Ambitious ones of these times are not content to render others miserable, (by depriving them of, or endangering them in their Liberties and fortunes) unless they can make them criminal to: and since the integrity of our Patriots is so well known, that Envy itself can fasten no real imputation upon them, they must be blemished with surmises and imaginations, and what is defective in the proof of the charge, the Authority of those that divulge it, must supply. I could instance in many persons of such worth, that this Age may blush they are not in greater dignities, to which they would give a lustre rather than receive any thence themselves: (It was a complaint of the wise man, an evil under the sun, and an error, that folly should be set in great dignity, and the rich sit in low place, that servants were upon horses, and Princes walked as servants upon the Earth. How much more ought we to be aggrieved to see the most pious and prudent counsellors outed, and disgraced, and men of different qualifications advanced?) yet these men are aspersed and vilified throughout the Nation, and by an uncouth barbarity they are assassinated in their reputes, and whose names should be as precious ointments poured forth, these are represented as such which dead flies have infected with a stinking savour. But their implacable malice hath discovered itself against no man so much, as the Honourable Sr. Henry Vane, one whom not to have heard of, is to be a stranger in this land; and not to honour and admire, is to be an Enemy to all that is good and virtuous: One, whose integrity, whose uprightness in the greatest employments hath secured him from the effects of their Hatred, (veiled with justice) in whom his sincere piety, Zeal for the public, and singular wisdom may have raised envy and dread. Against him have they set themselves, him have they damnified in his Estate, prejudiced in his Liberty, and laboured to disgrace unto the people of his native country; but finding the Court-artifices to fail, and that his innocence was not so to be prevailed upon, they have at length incensed the Pulpit against him, and made use of Mr. Richard Baxter's pen to serve their ends.  
Sr. Henry Vane published (in 1655) a book called, The retired man's meditations, in which he hath discovered the most glorious Truths that have been witnessed unto these 1500 years and more, in a manner as extraordinary. I mean not in the persuasive words of humane wisdom, not in the sophistry of School-learning, not as the Scribes and Pharisees, but as one having Authority, and in the evidence and demonstration of the Spirit: in that Book (upon which none hitherto hath animadverted but Mr. Finch, who had never yet found a name in the World, but by the esteem of his Adversary) he hath laid down this position: That the Mystery of iniquity working in men of a legal conscience, is the Magistrates intermeddling with Christ's power over the judgements of men. Upon which saying that may serve for a paraphrase which is laid down by the same Author in his Healing Question, where speaking of freedom to be exercised and enjoined in matters of religion, or that concern the service and worship of God, He saith, Unto this freedom the Nations of the World have right and title by the purchase of Christ's blood; who by virtue of his death and resurrection is become the sole Lord and ruler in and over the conscience; for to this end Christ died, rose, and revived, that he might be Lord both of the dead and living; and that every one may give an account of himself, in all matters of God's worship, unto God and Christ alone, as their own Master, unto whom they stand or fall in judgement, and are not in these things to be oppressed, or brought before the judgement seats of men. For why shouldst thou set at nought thy Brother in matters of his Faith and conscience, and herein intrude into the proper office of Christ, since we are all to stand before the judgement-seat of Christ, whither Governors or Governed, and by his decision only are capable of being declared with certainty, to be in the right, or in the wrong?  
By virtue then of this supreme law, sealed and confirmed in the blood of Christ unto all men (whose souls he challenges a propriety in, to bring under his inward rule in the service and worship of God) it is that all Magistrates are to fear and forbear intermeddling with giving rule or imposing in those matters. They are to content themselves with what is plain in their commission, as ordained of God to be his Minister unto men for good, whilst they approve themselves the doers of that which is good in the sight of men, and whereof earthly and Worldly judicatures are capable to make a clear and perfect judgement, in which case the Magistrate is to be for praise and protection to them. In like manner he is to be a Minister of terror and revenge to those that do evil in matters of outward practice, converse, and deal in the things of this life between man and man, for the cause whereof the judicatures of men are appointed and set up. But to exceed these limits, as it is not safe, nor warrantable for the Magistrate (in regard he who is higher than the highest, regards, and will show himself displeased at it) so neither is it good for the people, who hereby are nourished up in a biting, devouring, wrathful spirit one against another, and are found transgressors of of that Royal law which forbids us to do that unto another, which we would not have them do unto us, were we in their condition.  
This tenderness of Sr. H. V might have been entertained with less opposition, at least rage, than it hath yet found in the spirits of many. I never reflect thereon, but methinks I see Stephen praying for them that stoned him; and admire a Charity so diffusive as not to comprise only friends but even enemies: a love beyond that of Publicans, towards them which hate, despitefully use, and persecute: in fine, a perfection like that of our Heavenly Father, who (besides that he makes them so) endureth with much long suffering the vessels of wrath fitted for destruction, though he want not power, though his knowledge by infallibly discerning, and his justice in punishing, both would be unquestionable: He knoweth who are his, yet doth he tolerate in [his] great house not only vessels of Gold, and silver, but also of wood and earth, and some to honour, some to dishonour. But Mr. Richard Baxter, Mr. Richard Baxter teacher of the Church at Kederminster, Mr. Richard Baxter a Catholic Christian, and pastor of a Church of such at Kederminster, Mr. Baxter Envoy from heaven, and Ambassador of Christ (as he calls himself in the Dedicat of Saints everlast. Rest) he cannot endure this Tenet, this compassionate, tender and peaceable frame of spirit. From this Candid principle, and which allowed Mr. Baxter the liberty of his sentiments, hath he taken an occasion [in a late infamous Libel, if so great a farce may be so termed, called a Key for Catholics] to decry the Vanists with such language as may justly deserve that reply of Michael to the devil, THE LORD REBUKE THEE. But, however this may be an Answer suitable to the Christian temper of Sr. H. V and the quality of the person he hath to do with: yet because several weak ones may be betrayed into an ill opinion of that Honourable personage through that general [though undue] esteem which Mr. Baxter hath gained in the World for Learning, judgement and moderation, whereby innocence may be distressed and railing become hallowed; I shall vindicate Sr. H. V from the reproaches of this Philistim, or Shimei, or Rabshakeh, and defend that invidious Assertion, but you must first give me leave to premise a character of the man, As the man is, so is his strength.  
I cannot give you any account of the Birth or Education of Mr. Richard Baxter, but I think I may say that he either never was at any University, or made little stay there, nor took any Degree; (unless the late persuasions of some may have prevailed with him, who apprehended something of worth in him, and were sensible how great a detriment might arise if Qualifications without university degrees should capacitate one for the Ministry in our days) in a Time when ignorance, or terror, or both, had taken off the Ministers of this Nation from opposing those called Anabaptists, than He took occasion to signalise himself by an intricate Dispute with honest Mr. Tombs, and the Act being plausible the performance was thought great. Since that time he hath aggrandized himself in the World, and wanting not confidence to print what made for the interest of others, he knew he could not fail of the applauds of such as (however they might discover his weakness) were concerned, nor of the real admiration of such as could not discern. I am a stranger to his life, and report speaks not much to his disadvantage, nor is he wanting to his own praises. Whatever become of the precept, let not thy left hand know what thy right hand doth, he in several of his works acquainteth us with his charitableness to the poor, and his care for the sick to whom he administers Physic. Not that this successor of the Apostles, delegated by the same commission, Anoints them with oil, and so heals them: or cures them as he walks by virtue of his shadow; nor doth he distribute handkerchiefs: but all (as I am told) is achieved by looch sanum and a liquorish stick, or Gascoines powder, etc. Yea in his saints everlasting rest he is no less tiresome with the recital of his infirmities and indisposition; then is Balzac or Voiture in their letters, with the Colic, and .  
As for his learning the account he gives of himself is to have spent much time in reading over the Fathers, (of whose use or rather inutility read Daille) the Schoolmen (an upstart study unknown to the purer times, modelled & professed by that Order which now manageth the Inquisition, and was at first erected for the suppressing the truth in the Abbigenses (and Philosophers, such as if the Apostle had not Authorised us to call Vain, their own writings would) How much he hath benefited in these studies he hath endeavoured to give the World an account in a multitude of books, which he voids continually: Joachimus Fortius, who was resolved to write a book every year whilst he lived, was but a slight pretender in comparison to Mr. Baxter's works. And what Henry the fourth, King of France, said of King James, that he was a fine King and wrote pretty little books: this makes up but a part of Mr. Baxters' commendations, he writes not only single sheets, and little books, but large volumes. This tedious impertinent having run through the usual method of English controvertists, now assumes the fashion of the Dutch, and that our countrymen may have something of novelty in his papers, they who are in love with a lowe-dutch dress, may have recourse to Mr. Baxters' disputations at Kederminster: yea he outgoeth his pattern, for theirs are disputes managed in universities, but these Kederminsterian disputations have only Mr. Br. for Precedent, Mr. Br. for respondent, Mr. Br. for Opponent: Thus I have seen some play at shuttlecock managing their battledoores in their right and left hands: Thus children play by themselves at Cards: thus the madman in Horace imagined himself at the Roman sports, in vacuo sessor plausorque Theatro. But for such as admire the man and buy his books, for whose sakes the price is printed on the title-page, or at the end, at three farthings a sheet; though that rate be not extraordinary for one or two books, yet they had need of fair estates that are in a possbility of buying according to the Quotient in the Revelations, Ten thousand times ten thousand, and thousands of thousands of sheets. God Almighty thought it sufficient to give us one book, (if I may so call it) and that such as to make the man of God perfect, thoroughly furnished to all good works: But Mr. Baxter affords us more, not furnishing men to all good works, (unless railing and uncharitableness do that) and of that value, that one may cheaper buy the Bible that TRUE SAINTS EVERLASTING REST, than Mr. Baxter's FALSE one. He one told us, That, he judged those Tostatus' impudently proud, who think the World should read no body's works but theirs: yet for aught I can see Tostatus will be but a puny scribbler to him. It was a pretty piece of Drollery in our Illustrious Romancist, to desire Mr. Br. to finish his Saints everlasting rest, which he mistakeing for a compliment, possibly upon that ground may have created the Saints (that have leisure-time from the sincere word of God, and hours for which they are not accountable) more trouble. His works are stuffed with Citations and school-notions and unsettling debates, yet he cannot but know, that the Judicious hold no part of Theology, or scholastical deductions to be matter of faith: which Assertion if it were as candidly owned amongst Protestants, as it is ingenuously professed amongst Papists, our faith-confessions would be much shorter, and the number of Herasies' without a persecution soon abate Wither he hath read all the books he quoteth, I know not, but the false names of Authors (not recorded amongst the errata) makes his dealing suspicious. In his Metaphysics he hath so profited, that he hath incurred manifold reproofs thereupon, as (for example) he hath been charged with high blasphemy about the immanent Acts of God: from which tenet common reason would have acquitted him; as ordinary skill in real philosophy would have showed him the ridiculousness and falsity of his simile of the Looking-glasses. I cannot insist long upon these things, it being not my design to Catalogue Mr. Br. errors, but to give you a sample of his proficiency in those courses he hath taken: and oblige my credit unto you, that I shall upon any warning furnish you with such an after-reckoning, as will make good my opinion of him. As for Church-Herory I shall by and by tell you that he understands not Greeke, and so is not likely to have any perfection or assurance in that, or Chronology: judge of his skill however therein by his declaiming against democratical Government, which notwithstanding was the Government of Christian assemblies till the people were deprived of their votes: and which was the Government of Israel instituted by God himself, besides, in his Key, etc. p. 330. he maketh the Jesuits to spawn the doctrine of Liberty of conscience; which is as absurd, as that Serarius called Herod a Machiavellian: I shall have occasion elsewhere to show how it is the doctrine of primitive Christians: now let it suffice that S●… H. Vane is not more full in his judgement then Constantine the great, nor doth he insist upon any other practice then what was the decree and usage of that Emperor. If Eusebius had not written in Greek I should refer Mr. Br. to him in his life of Constantine lib. 2. c. 5.59. The Heathens had in his time their expenses of public sacrifices defrayed out of the treasury, and their Temples [though not all, yet most] openly were frequented; their Sophisters were maintained by the public purse: they were employed in places of trust, and dignity; civil and military: and all this not only in the time of Constantine but even till Justinian's time in great part, as Procopius in his secret history tells us. Theodosius did indeed refuse to defray the sacrifices of the Heathens out of the public treasury, yet even in his time the Senate were generally pagans, and until the time of Gratian (if not after) it was the custom of the Flamines or Heathen Priests to present the new Emperor (though Christian) with a Stole or Pontifical garment, so that they had not only a toleration, free and open, but even the Emperors were Christian Emperors, but Heathen Priests. Thus you see, what others think would introduce Heathenism, this was the course that brought in and established Christianity. But these things being to be fetched out of Greek authors, I forgive Mr. Baxter his ignorance thereof, and only tell him that the great soldier and eminent protestant Monsieur La Nove was of no other judgement then Sr. H. V as one may read in his discourses; and that Possevin the Jesuit wrote against him for it.  
As for his skill in languages it is so mean that I am amazed to see him quoted by the name of learned. The Syriack, the Arabic, both which are of great use for understanding the Scripture (of which you may read in Mr. Beveridge's discourse of the Eastern tongues) upon the vulgar Analysis of faith, of these I may suppose him totally ignorant. His skill in Hebrew is as little: Mr. Robertson hath said so much upon this subject in a particular book, that I shall not urge it: only tell you that two or three days study in that tongue would have prevented some of his mistakes; and one month's diligence would have corrected such lapses as are not to be excused, or endured. Dare he boast unto the World, what time he hath spent in impertinencies, and yet be ignorant of that which is almost the unum necessarium in his function! There is not that Quaker, or most fanatical sectarian (whom he so undervalues) but can ground his truths upon the true version, and his errors upon the mistakes of our English translatours. Of this you will be much more convinced, when I shall ascertain you he is no better at Greek then other tongues; weigh him in any balance and you will find him light. I shall not run over all his works, but attack the most renowned Olio of practical and Schoole-Divinity (the latter of which is apt to create everlasting disputes rather than rest: and made no part of the rest of the primitive, whither Christians or Antichristians) I mean his Saints everlasting rest. In this book I observe he citys other Authors at large in their original Latin and English, but with the Greeks he deals not so. Justin Martyr, Clemens Alexandrinus, Athanasius, Laertius, these are cited either in English or Latin. A man so ambitious to stuff his Margin, cannot be thought to have declined this out of modesty, which he ought to have done out of necessity, since in rational discourses other proofs are not allowed then which are fetched out of the tongue in which the Author wrote. To evince this more, he hath adventured sometimes to checquer his book with Marginal Greek words, though but seldom, as p. 74. there are placed two Greek words out of Polycarp, to no purpose that I can imagine, but to let men see Mr. Baxter is not ignorant of Greek; p. 118. There stands a Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with an animadversion that women shall not rise again in their own Sex, which is a thing improbable, I would say false, if all the philosophy I have, together with colourable texts of Scripture were a ground for such peremptoriness. p. 551. you have Greeke quoted out of Ignatius, but it is only to disgrace our Army, viz. that soldiers are Leopards, and the more they are favoured and regarded, the worse. But he hath so bespattered the Army publicly in his Key, etc. 
Key for Catholics, p. 319.  that I may forgive him this reflection, but I hope they will not pardon him that: so much lying and insolence deserves to be taken notice of, and they who have resented, the disgraces thrown upon the famous long Parliament; they who have avowed the punishment of the late King to have been condign; they who have complained of catalogues being scattered abroad of such as tried him, they in justice ought to demand exemplary satisfaction from Mr. Richard Baxter, who hath dealt with them more bitterly and undeservedly, than all the virulent pamphlets put together, which have come out fine these wars. But to proceed? p. 105. there Mr. Br. makes some show of learning in a passage out of Ignatius, which too was not greatly material to any business he was then upon, but yet had something of Novelty in it according to Mr. Baxter's judgement. Viz. that Ignatius should call his condemnation to Martyrdom the DAMNATION of the devil, because his judges were but the Devil's mouth and instruments. Fire, the Cross, cutting off, separating, breaking of my bones, rending of my members, destruction of my whole body, and the damnation of the Devil (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) let them all come upon me, so I but deserve to obtain Christ. Ignar. ep. ad. Rom. p. 86. edit. Usser. Indeed Mr. Br. will find that he hath receded very much in this text from the mind of Ignatius: he might have excused himself by the Latin version which he follows, but that the intermixture of the Greek deprives him of that excuse. The words are, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is pretty how Mr. Br. was put to it in this sentence, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is interpreted in the latin belluarum constantia; out of this Mr. Br. could not frame any meaning and therefore omitted it in his English: it signifies either a collection of wild beasts for the devouring men, as the Roman custom was; or a letting them lose to fight over the prey; and so alludes to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the ancients, or fight with beasts; to which malefactors, and several Martyrs were condemned. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these are not well rendered cutting off, separating: but the Latin had it, Abscissio, separatio: the former signifies a cutting up by beginning from the bottom of the belly: (as Eustathius somewhere expounds the word) and the later signifies a cutting in two, or in the middle; as the prophet Isaiah is said to have been sawed in two. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not breaking the bones, but the Latin had confractio ossium, it was the scattering of the bones (or ashes thereof) after that the body had been devoured or burned. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not the destruction of the body, but it was in his translation interitus totius corporis. It signifies nothing but only a restless jactation, or inquietude of the body when one tumbles and tosses. The word is an usual medicinal term, and Mr. Br. should not be so little read in Hypocrates, as not to know the meaning of it, 
It is an Allusion to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Tim. 3.6. where Calvin observes it to be taken passively not actively.  and that one might be under such a restlessness without the destruction of the body. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is not the damnation but punishment of the devil, viz. anguish of mind, or ejectment out of Heaven: but his translator deceived him, there he found damnatio diaboli. As for that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies only that I may gain Christ, not that I may deserve to obtain him: but he read in the same place, ut Christum merear adipisci. In sum, upon perusal of the place I find no inducement why I should put Mr. Baxter's interpretation upon Ignatius: he expresses in most passionate terms his love and Zeal for Christ, and his desire to be with him: he wishes to be, devoured by beasts, and professeth he is ready upon occasion to force them to tear him: then adds, let me be consumed with fire, crucified, torn by wild beasts, slashed or cut in pieces, let my bones be scattered abroad: [these were punishments usually inflicted upon malefactors and Martyrs] let my limbs be seizsed with aches [for I think 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with what physicians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but he having used the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before, did decline that phrase afterwards] let a restlessness possess my whole body, [these are not effects of extrinsic violence in punishing, but of corporal indisposition] and the punishment of the devil [this refers to afflictions of mind] let all this come upon me so I may gain Christ, This is all he says, and neither in what precedes, or follows, does he leave any ground for Mr. Br's. assertion, that Ignatius calls his condemnation to Martyrdom the Damnation of the Devil, his judges being the Devil's mouth and instruments. For such his opinion I find no proof, but the deceit of a fraudulent interpreter, to whom if he had remitted us, all these errors (of so many in so little a compass you shall hardly find a man guilty of, though of never so mean parts) had not been imputed to his ignorance, which yet no less discovers itself (and with more danger to his Auditors and readers) in his scriptural interpretations: I shall instance in one or two, that you may see however he may not in his devotions serve an unknown God, yet in his disputes he urgeth an unknown word of God, as Mr. Robertson observed in his Old-testament misstakes. In his second sheet for the Ministry, he urgeth for the perpetuity of the Ministerial office (which, if I had leisure, I would evidently show how he hath overthrown it) Matth. 28. v. 20. lo I am with you always, even to the end of the World This text seems indifferently clear (in English) and to give ground to Mr Baxter's insultation viz. To this EXPRESS promise Clem. Writer had no WISER an answer, but that [it is conditional; if they teach all things that Christ hath commanded them, than he will be with them else not] Repl. This is your FORGERY: here is no such words, but an ABSOLUTE promise. His being with them is to support and help them in their work; and will you feign Christ to promise them help on condition they do it without? But notwithstanding this confidence of Mr. Richard Baxter, there is not any such thing in the Text as he lays down, and the London Ministers. And in the second place Clem. Writer's answer participates neither of that folly, nor forgery, with which Mr. Br. presseth him. It is evident, that Christ spoke to his eleven disciples only: that he intended any more, cannot be proved, or said without addition to the written word: Nay, since that Commission is admitted by the Harmonists to be the same with that in Mark 16. v. 15. It is certainly personal, since those that are to be converted by the preaching of those commissioners to whom Christ spoke, and to believe, several signs were to follow them, which are not now, nor have been these many years visible. Furthermore, The text saith not, I am with you always, even unto the end of the World. But either, Behold I am with you all the days [or time] until the end of this Age Or, I am with you all [your] days until the end of [your] life. Upon any occasion but this, which is a dispute of interest, the words [for ever] (though it be a passage only of the English version] should have been interpreted by the subject spoken of; as where it is said, the servant, whose ear was bored, should serve for ever. Exod. 21.6. Deut. 15.17. I have not seen any divine argue thence (as Mr. Br. doth here) that he should live for ever, or that he must needs have successors to verify so EXPRESS and absolute a command: but that as long as he lived so long he should serve; which is a man's for ever. The word in the Septuagint there, is the same that here, and I could inform Mr. Br. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scripture [Ezech. 26.] stands only for the term of 70. years; and in other writers commonly for 100 or 110, as corresponding to the latin, Seculum. If any shall object that the text doth not contain the words [your days] nor end of [your] life. I answer, that it is usual for Divines interpreting Scripture to repeat such pronounces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they call it, or from the passages foregoing or subsequent in the same sentence: I could instance in sundry places, but I will give you a parallel one out of the Septuagint. Deuter. 6. v. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sr. you may judge of this exposition, and see how much more facile and natural it is to repeat the pronoun, then to insert [your successors] I shall now come to that which I first alleged, viz. I am with you all the time until the end of this age. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will not beg the least addition or gloss to make out this: read it without a comma after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot be justly denied to be Emphatical and determine the promise (so express! so absolute!) to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is again restrained by the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Now I would fain know, since such articles are in the writing, and Sermons of divines so often made Emphatical, why I may not be allowed to make it so here? Is there a balance and a balance? God hates that. Shall we have different weights and measures, one for the commonalty, and another for the Sanctuary. If you read it with a comma after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the latter words art exegetical, and (after the accustomed dialect of the Scripture) explain the precedent. Give me leave to digress a little in way of illustrating this interpretation. Christ being to departed, gives his Apostles their Commission, and telleth them what they must do: They must teach all nations, etc. go into all the World (Marc. 16. v. 15.) and should be witnesses to him both in Samaria and Jerusalem, and all Judea, and unto the uttermost parts of the earth. This was a great work, and encumbered with many difficulties; persecution, Scoffs, yea death itself was likely to be their portion. He had told them (Math. 24.) what was to succeed upon their preaching, that he came not to send peace, but a sword, that they should be hated by them without, betrayed by them within, opposed by false Christ's, finally, that they should fall under so great a tribulation, as had not happened from the beginning of the World to that time, nor ever should be again Math, 24.21. Marc. 13.19. Luc. 21.22. etc. And this Answer he had given them upon an occasional question Math. 24. v. 3. The disciples asked him privately, Master what shall be the sign of thy coming, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and of the end of the World? The words are the same with those now controverted: and you may in the ch. 24. read an answer to that query, what is, as well as what shall be the signs of the end of the World? I shall not stay to prove that Christ's answer is to be understood of the destruction of Jerusalem, and overthrow of the Jewish polity, Jansenius and Dr. Hammond have done that for me. In the recital of these afflictions he foretells them, we find frequent mention of the consummation (as the vulgar calls it) or End. Math. 24. v. 6. but the end is not yet. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. he might have said (and it is evident from the question that he meant) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And v. 14. than shall the end come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In the Syriack (which language our Saviour spoke in) not only (as in the Greek) is there the same common expression for the end of the World, but where the Greek differenceth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that language doth not. It is said also (and there is the like allusion in the Syriack) that, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Matth. 10.23. ye shall not have gone over [or finished] all the cities of Israel till the son of man be come. It is true in this last place, he sends them out only to Israel, but his prediction of their being persecuted so sorely agrees with his iterated prophecy, Matth. 24. we neither read that they were persecuted in that voyage, nor do we find that Christ came to them, but they to Christ. From these considerations, I suppose that the Apostles, who had heard of what was like to be their lot and portion when the bridegroom should be taken away: these children of the bridegroom (being not over-confident in Christ's promises, nor over-well-skilled in gospell-mysteries; as he that reads the passages after Christ's resurrection, and the question they proposed to him at his ascension, Act. 1.6. may easily judge) might be sorrowful and troubled, as they had been at the discourses made in John, being previous to his departure, and withal, it is probable, that they might weigh their abilities, the greatness of the work, and the difficulties and dangerous attending, it which [to humane appearance] were likely to be greater than they could go thorough with, and bear up against for the first generation, when all would strive (and the attempt would be easy) to suppress the growing sect, whilst it was in its infancy. And upon this account Christ bidding them go out to preach (which act could not but renew the memory of former prediction) he adds for their comfort, and to prevent Objections, And behold I am with you to the end of the World. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He who knew what was in the Heart of man, he anticipates all their objections and fears; The great difficulty is in removing the settled law of Moses, and first establishment of the gospel: after the gospel is once prevalent over men, and that Moses' prescripts shall have vanished before the Antitype, than indeed my presence would not be so necessary, as at the beginning; why? I came to this end that I should by fulfiling abolish the levitical law, and I will extraordinarily be with 〈◊〉 until this generation, this present age, 
Pesid●s he told them that the greatest persecution that ever could happen, was then to be; so that it was necessary to promise an uncommon strength for an unwonted trial.  and posture of affairs have an end or period. What is there in all this more than is commonly said that miracles and an extraordinary presence of Christ was necessary for the planting, but not continuing of the Church? And is it not further said Hebr. 9.26. that Christ came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the end of the World, which end of the World is to be understood of the destruction of the Mosaical laws and rites, which was not done till the subversion of Jerusalem: then Shilo came and the sceptre departed from Judah: The old World or time before the law, and that other under the law, were the Worlds in the finishing of which Christ appeared. And you may further think, whether the Apostle doth not inply this in that he faith to the Corinthians (1 Cor. 10.11) these things were written for our admonition upon whom the ends of the World are come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This disconsolateness of the Apostles gave Christ occasion to name the Holy Ghost, the Comforter: and [for the first age of the Church] he promiseth to be with them (John. 14. v. 18.) and so to continue with them in a special manner raising them up others besides, some prophets, some Evangelists, and some pastors and teachers (not that they shou●● continue in a successive ministry, but th●● the Saints might be fitted for the propagating the Church, and building up the body of Christ. Which is not only the reason of Mission, Rom. 10.15. (where to preach without sending is represented not as unlawful, but as impossible; as impossible as to hear without preaching, or calling upon one of whom they have not heard.) which is necessary only at first, and not to after-descants; but is the plain meaning of Ephes. 4. v. 11, 12 as I shall show you, after I have showed more fully Mr. Baxter's ignorance in Scripture-disputes, by his exception against Clem. Writer. What Clem. Writer objected is not forgery: How express and absolute soever the promise be, yet often in Scripture such denunciations are to be limited. Is the saying of Christ more express than that of Jonah, Yet 40. days and Niniveh shall be destroyed? Viz. if they persevere in their wickedness. They who were in the ship with Paul had an absolute promise of their safety, Act. 27. v. 22.24. yet that was but conditionally to be understood. Except these [shipmen] abide in the ship, you cannot be saved v. 31. God swore he would bring the Israelites that came out of Egypt into Canaan sc. if they obeyed his voice, and murmured not. Numb. 14. v. 30. Doubtless ye shall not come into the land concerning which I swore to make you dwell therein. And to instance more particularly, the prophet tells Gehezi that the leprosy of Naaman the Syrian should cleave to him, and to his issue forever, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the Septuagint. Yet hence it canno● be inferred, that Gehezi and his posterity should live for ever, or his offspring should never fail: but that as long as he, or any of his posterity should continue to live, so long they should be leprous. Again, what Clem. Writer said was not mere folly, for can any considering man deny, but in a Scripture-dialect, Go, teach all nations &c teaching them to observe all things whatsoever I have commanded you; And lo, I am with you always, even unto the end of the World: this may pass for Conditional? Is it not allowable in common talk, Go, do this, or that, and lo I give you, etc.  
I now come to explain Ephes. 4.11, 12. in which place I find Mr. Baxter to be the same man still: and no better a textuary in one place then another. As in Matthew Christ promised the disciples he would be with them till the total remove of the Jewish ordinances, and establishment of Christianity; so the Apostle Ephes. 4. saith that he made good his word; when he ascended (near which time he made the promise in Matthew) he gave some Apostles; and some prophets; and some Evangelists; and some pastors and teachers; for the perfecting of the Saints, for the work of the ministry, for the edifying of the body of Christ. Thus our English reads it: But the Greek bible printed Compluti, hath it thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He gave some Apostles, some prophets, some Evangelists, some pastors and teachers for the perfecting of the Saints unto the work of the ministry for the edifying of the body of Christ. So the Latin version there hath it— pastors & doctores ad consummationem sanctorum in opus ministerii in edificationem corporis Christi. Here is no succession of Ministers, no distinction of ordinary and extraordinary officers, some to build, others to lay the foundation: But Apostles, Prophets, Evangelists, pastors and teachers, all are given [not to perpetuate in a succession, but] to perfect the Saints for the work of the ministry. The persons to carry on the work are the saints perfected for it, and the end of their ministry is the building up of the body of Christ. Judge now, Sir, how Mr. Baxter is out in his Greek, who from Ephes. 4. saith, Pastors and teachers [are given to the Church] for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ etc. Extraordinary and ordinary officers are here conjoined, who between them are to perfect the building, the first laying the foundation, and the latter building thereon. These last words contain a distinction not recorded in Scripture, and it is an usual saying, non est distinguendum ubi lex non distinguit. None ought to distinguish where the law (especially God's law) is silent. Oh! that Mr. Br. would prove pastors and teachers to be distinct: or that the latter together with prophets (whatsoever become of Evangelists) were any way Officers: or, that we are to recede from a literal sense to a figurative one, when there is no necessity; yet it is observed by Grotius upon the place, that here is a Trajection, the immediate end of the Apostles, etc. ●eing given, was the work of the ministry. But not only doth the literal placing favour me, but also the construction of the words in Greek that change, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  of prepositions [especially the proper Syntaxe of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] cannot be insignificant. The text as I have represented it, and expounded it, agrees with the best manuscripts, with the Bohemian, Danish, Germane, Polinian Versions. The Spanish Testament hath it, for the consummation of the Saints in the work of the Ministry, etc. (see Elias Hutterus) In sum, the very vulgar edition of Pope sixtus reads it not otherwise: And he must have no skill in Greek that admits it not, since all periods, commas, parentheses, accents, distinctions into chapter and verse, all these are novel and of no authority. You may now give me, leave to dismiss Mr. Br. from his Greeke examen, I hope I have not been tedious though long; and that the effect of these last digressions will be more than an use of humility to Mr. Baxter. For his Latin, as to the composure thereof, if one of the Articles for condemning John hus the Martyr to the fire, was that he wrote false Latin, Mr. Baxter would not have escaped at the Council of Constance. There is a marginal account of his maladies in Latin p. 90. Postea autem affectione Hipochandriacâ innumerabilibus forè stipatâ symptomatibus pèr annos 14 laborâsset, in longam tandem & inexpugnabilem inciderit debilitatem & contabescentiam, & demum in narium haemorrhagiam ad l. 8. & inde in Atrophiam, pro deplorato a medicis petitissimis relictus est: in quâ tamen Atrophiâ ex immensâ Dei bonitate debilis ad huc supervivit: modis etiam poste● mirabilibus ex orci favibus saepiùs ereptus. If I had a better account of the state of his body, I should, I think, as much laugh at the miraculous recital of his infirmities, as I now do at his Latin elegancies: my present thoughts are, that if he understood [by all his philosophy, and physic] the nature of the blood, and life of man, and had considered the story of the man in Oeneadis Hippocr. Epidem. 5. §. 6. his cure would have seemed less miraculous, and Physicians more ignorant. But some may say, that one who cannot write Latin may understand it, and so he may be sufficiently qualified for the repute of learning, if he have but so much as will enable to apprehend others: he quotes Latin Authors, Fathers, Councils and Schoolmen in abundance. There are not wanting those that will say he hath not capacity enough to understand the latter [and I would evince it in some particulars, but I will reserve several things till a further occasion, when I may either have time to read over his works, or the public concerns may require it though I grant him knowledge enough for that purpose, as fare as a small skill in Latin will advantage him, and a very small skill is sufficient for that design: But that any man should think without a profound knowledge in Greek, and I atine to determine of antiquity, affairs of the Church, or to be able to understand the primitive Fathers, is to me the greatest folly that an Hypochondriack can be possessed withal. That single controversy of Episcopacy is of such difficulty, and requires so much of this learning an conve rse with an infinity of Greek Authors, (the versions of which are very bad) that I pity Mr. Baxter if any solid Episcoparian shall deign to make him his adversary.  
Though the insertion here be unseasonable, yet give me leave to tell Mr. Br. that it was ignorantly said of him in his second sheet for the ministry, p. 12. shalt the Quaekers had no being in the World till a few years ago. If he means as to the name, I grant it; but so had not the protestants; as he admitteth of: but if as to the generality of their opinions and deporment, I DO A VOW it out of as sure and good records as any can be produced, that they can plead more for themselves from the first 270. years, then Mr. Br. for the present Orthodox religion laid down in the Saints ever lasting rest, or the confession of the Assembly. It is false that he saith, the Puritans were Presbyterians. It is false that he saith the Protestants allow not of wars against their Magistrates, and of deposing them: let the practices of France, Geneva, Savoy, Holland, Germany, Swedeland, Switzerland, Scotland be examined. It is a base belying of the English Papists to charge them with disloyal doctranes in general: They have written better against the Pope's power in temporal's then Mr. Baxter. They do not own his infallibility, nor will they grant him any power to deprive Kings of their Kangdoms, and civil subjection by encommunication. They hate the Jesuits, (and many noble families will not admit them within their doors) and revere the memory of Widdrington, Preston, etc. as much as they detest Parsons, and Garnets' actings. Their Remonstrances to Q. Eliz. their subjection to K. Edw. 6. K. James, and the testimonies they gave in the late wars, besides the transactions under a Protestant King in France and the State of Venice, abate the Universality of a charge, whereof the Spaniards, Jesuits and Court-party of Italy are only guilty. These things may satisfy you, or any else, of Mr. Baxter's great abilities in several studies, of an whereof the Apostle said, who is suffierent for it! To conclude his Extravagancies he is of late turned State-Tinker, and demeans himself in politics as successfully as in other matters. Oh! what pity it is I cannot write him Mr. Br. of Banbury, as well as Kederminster! I know not whose pensioner he is of late become; but any man may see whose projects he venteth: if he be not bribed, I am told he hath been cajolled, and caressed with compliments and presents into an esteem for a compliance with them whom he ought to detest no less than others. Possibly this is not true; and possibly our young-states-man may be such a novice as to be insensibly drawn in by Court-artifices. In his address to his Highness before his Key, etc. He desires that he would frustrate the subtlety of the democratical politicians that are busy about the change of Government, and would bring all into confusion under the pretence of the people's liberty or power, and would have the major part of the Subjects to be the Sovereign of the rest, that is the worst, that are still the most; and the ignorant, that cannot rule themselves; and the vicious, that are enemies and hinderers of piety; and the worldlings, that mind nothing but what is under their feet, and have no time to think on Heaven, they have so much to do on Earth; as Augustine saith, had rather their were one Star less in Heaven, than one cow less in their pastures: these must be our SOVEREIGNS. If Politicians be taken by him in an evil sense, it seems Mr. Br. hath no great quarrel with them, so they be not democratical: according to what is usually observed, if one fawn upon the Clergy though he be as perfidious in all his actings as the most proflicate politic, yet shall he possess their regards: But for a democratical politician, I understand not the name, if it be a co●umely; for to seek the public good, to decry and subvert all self-interested designs, to continue all power in the hand of the people, have so little of particular advantages in them, that it is not for corrupt policy to embrace that party Aristotle tells us that they who are ruled by the arbitrary commands of men (and all governments are such where the Magistrate is no otherwise bound by law, then that he is judge of his own deviations) are governed by beasts; but they who are governed by laws are ruled by God. They are busy to change the Government! are not the Baxterians so too? Is there any for the present model of affairs? But Mr. Br. mistakes; they would preserve the Government, and the monarchial politicians would change it; they would continue that liberty wherein the long Parliament enstated us; and to perfect a fabric, is not to alter it: it is one thing to be Protector, and another to be Sovereign of a Commonwealth. They would bring all things unto confusion! because they would bring all things to a settlement, and fix the mountain (as fare as prudence permits) beyond a possibility of removal: they would secure the laws and immunities, the the spiritual and civil enjoyments of the good people of this land, and that undeniably: yet with Mr. Br. these are but pretences! shadows! not worth the striving for! However all change is not to be condemned, but such as is for the worst; nor all confusion, if the issue thereof be the public safety. Mr. Br. is a practitioner in physic; poisons and wholesome medicines, both altar the body, both create a confusion in the humours, yet doth the one destroy, and the other Save. But they would have the Major part to be Sovereign of the rest. If so, than not Sovereigns, as he afterwards says: you may see how much he hath thought on what he says, who in so few lines cannot only speak nonsense, but contradict himself. In a Democracy neither all, nor the Major part of the people are Sovereigns, but that Sovereignty which one Monarch possesses, the people share by actual exercise of their natural right: Nor is any member of a wellformed commonwealth cancluded by any majority to which he hath not previously consented, or in the Election of which he hath not demeaned himself with as much prudence, as they who plough and sow not fearing a deluge or drought. It is false that the most are still the worst, and ignorantest: Mr. Br. that is accounted, probable which seems so to the most: and Aristotle saith, that the multitude, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) judgeth better than any one man whosoever: The multitude too is not so bad as Mr. Br. thinks: such vices as render men unfit for state employments are the debaucheries of a few, and not of a multitude, unless that multitude be under one. I never yet read of a Monarchy which did not in its own tendency corrupt the best men; nor can I imagine a regulated Democracy, upon a balance, ballot, and rotation of Governors which will not amend the worst of men: Wickedness and Ignorance universal are the consequences of Monarchy; they who plead that all may be free, and capable of bearing such offices as they can merit, it is their interest as well as intent all should deserve. These trifling arguments of Mr. Baxter will not persuade the state of Venice, Holland, Switzerland, Geneva, the Hanse-townes out of their liberty, nor overthrow the real happiness Rome, Athens, Sparta, Syracuse, etc. enjoyed under that form of Government. I am sorry Mr. Br. did not live in the time of Caligula, he who brought his horse into the Senate, would have allowed Mr. Baxter a place in his Cabinet, where he might have argued about the conveniency of a change of the principality of Rome into a Kingdom. God Almighty established a Common-weal amongst the stiffnecked Israelites: Christ endowed his Church therewith; yea the name thereof, and others therein used are taken from this popular Government. Was not Christ Jesus then faithful to him that appointed him? was not Moses faithful in all his house? Or are not these things written for our instruction, who are so fare from being incapable of a Democracy, that we are not capable of a Monarchy. (It is only for the ignorant, and unexperienced to commend a Linsey-woolsey mixt-Monarchy: nor is it for a Christian here to practise an absolute one) I would this puny statist had showed his Highness how he must have debauched the Gentry out of their estates, and advanced a Nobility to such riches and esteem, as that their power might overbalance the Commons; (without which there is no security) or that he had divided the land unto Timariot, and so erected a Monarchy upon a military interest: or shown a third way of settlement. But I leave this cause to be managed by better pens, though I may remit Mr. Br. to the Lord Broghill, who in his Parthenissa hath excellently debated the case of a Republic, let them give, or receive satisfaction one of another. As for Mr. Harrington there is too much of learning and judgement in his works that I should refer Mr. Br. thereunto: his model is so fare above the praises, as it agrees with the posture of our Nation.  
Sr. I should entertain you with more raillery about Mr. Br's. Catholicism (that is a Greek word, but not the only one which he makes use of though he understand them not) and with his designs for peace, in which there is nothing almost good but the designs themselves. But I shall no longer detain you from reading a vindication of the truly Honourable Sr. Henry Vane, which was the principal motive (next to the concerns of the public) that induced me to this writing. You may from what I have already said frame a character of this Retailer of other men's reading, and Quoter of quotatations? Mr. baxter's his abilities, and discretion; the latter cannot be so little, but the former is less; and if you will any way uphold his credit, it must be by such a distinction as whereby Strafford lost his Head; though the parts of his accusation were not treasonable, yet put together they did amount to Accumulative Treason, so Mr. Br. may own an accumulative learning though he be deficient in all manner of knowledge.  
Had this Honourable and pious Knight had any other name, Mr. Br. had lost several jests and clinches, which I shall endeavour to preserve to posterity, that they may know the man had some wit though no learning. In the dedication to his Highness he calls such as adhere to Sr. H. Vane the Vani. and p. 342. The Vane and Sterile language of Paracelsian Behmenists and popish jugglers doth serve me for no other use but to raise me into suspicion of their designs and doctrines, and to signify a Vain and Sterile mind. I am hearty sorry (out of compassion to the new edition of Archy, the Court-fool, his jests) that for Sr. Henry his adversaries name was not Sr. Walter; and a controversy was not agitated, whether the Surname were FANE or VANE, than we should not have been put to repetition for want of fresh wit, but out of physic we might have heard of the Tela Gualiteri; I am Scandit Gualther had not been lost; nor would Mr. Br's persecuting spirit (I am informed that he struck a Quaker openly) have omitted the raillery of an Halter. We should have heard of fictions too (as now of Hiding) and a Grammatical dispute might have been moved, whether the new Cavaliers should not be called the profane, profani tanquam procul a fano, as being opposites to the Fanes: you will pardon me if I took notice of this Kedenminster wit; it is remarkable in regard both of the Vanity and Sterility of the man, that neither Malice (which usually supplies natural deficiencies in point of wit) nor Melancholy (which Aristotle observeth to dispose men to ingenuity) should not furnish him with better Quibbles; yet they are as good as what he objecteth in earnest against the aforesaid Patriot. So certain it is that we can do nothing against the truth, but for the truth. He very often reflects upon him under the term of an Hider. I do not apprehend his reason for it; since Sr. H. V hath never declined to give forth an account of that hope that is in him. He speaks plain and good English, and if in his words the spirituality of the matter make all seem to be hidden, it is but the fate of the greatest soulsaving truths, that they are hid to them that perish: the Calumny of Mr. Br. is very old, and made use of by the old Serpent in the Apostles time: but they having renounced the hidden things of dishonesty, gave this reason of their hidden words. If our gospel be hid, it is hid to them that are lost: in whom the God of this World hath blinded the minds of them that believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them. 2. Cor. 4. v. 3.4. But what reason is there Sr. H. should suffer for Mr. Br's intellectuals? thousands bear witness to the pretionsnesse of those truths, they are his seal, and experiment the comfort of what Mr. Baxter condemns as vain and empty. This will be of no strength till our great physician avow that we ought to resign up our senses to the delusions of Hypochondriaques; and because the stupid do not, we must not say we do feel. What if Paul be reputed a babbler by the Grecians (as Sr. H. is by one that is no Grecian) what if the doctrine of saving grace be a stumbling-block to the Jews, and folly to the Greeks'? must the saints therefore quit their hopes of Salvation, and that which is to them a Savour of life unto life? We know what it is that the animal man entertaineth not, because it is foolishness unto him, neither can he, because it is spiritually to be discerned: But shall the man of God be concluded by those his sentiments, that he should thereupon renounce him, who is made unto us wisdom, and sanctification? shall the enlightened complain of Darkness, because to others the light shineth in darkness, and the darkness comprehendeth it not? If Sr. H. Vane had opened his mouth in parables, how should he have been called an Hider? And may not Mr. Br. be called an Hider, that he obscures the light of the Gospel by intricate disputes? is there any thing more hid than the Aphorisms, which if no man should be justified but who understand them upon Mr. Brs. proposal, the redeemed of the Lord will make up a less flock, then is conceived? Might not he also be called an Hider, because under a pretended zeal he hides the malice of others in his slanderous books.  
He tells his Highness in the dedication that the Vani have been confounded by God by wonders in New England, but have here prevailed fare in the dark. As for their prevailing in the Dark, I am not acquainted therewith. I am sure Sr. H. never hide his candle under a bushel; what he hath taught, he hath done it openly, before great Auditories, and as great personages for spiritual discern as this nation affords. He may almost reply in Christ's words, I sat daily with you teaching in the Temple, and ye laid no hold of me. But suppose the Vani had increased in the dark: aught that to prejudice a good case? Or is it not a reflection upon the iniquity of such Governors as forced truth into corners. Truth and error may increase in the dark, but the former brings a light to dispel darkness, which the other augmenteth, or doth only vary.  
As for the wonders wherewith, God hath witnessed against them in New England I am a stranger to the transactions of that land; yet I may very well suppose Mr. Br. hath not omitted any thing that might tend to their disrepute in that digression which he on purpose framed against them. p. 330. The principal of these Hiders are the Vani, whose game was first played openly in America in New England, where God gave in his testimony against them from Heaven upon their two prophetesses, Mrs. Hutchinson and Mrs. Dyer: the latter brought forth a monster with the parts of a bird, beast, fish, and man, which you may see described in Mr. Welds' narrative, with their discovery, the concomitants, and consequents. The former brought forth many (near 30) monstrous births at once, and was after slain by the Indians. This providence should at least have awakened England to such a Godly jealously, as to have better tried the doctrines which God thus seemed to cast out, before they had so greedily entertained them, as in part of Lincolne-shire, Cambridg-shire, and many other parts they have done. At least it should have wakened the Parliament to a wise and godly jealously of the counsels and designs of him that was in New England the master of the game, and to have carefully searched how much of his doctrine and design were from Heaven, how much of them he brought with him from Italy, or at least was begotten by the progenitor of monsters. Such extraordinary providences ought not to be despised.  
I am not in a place where I can either inform myself of those accidents in New England, and how fare what Mr. Br. saith out of Mr. Weld's is true: nor can I meet with Mr. Weld's narrative that I might see whither Mr. Br. do more truly vouch him, than the word of God, or Greek writers: I would therefore grant his Assertions, did not that passage of Sr. H. Vane's bringing his doctrines with him out of Italy (where he never was) make me tender of crediting all Mr. Br. says. 
I have since the writing hereof spoken with Mr. Clerk of New England, who was there at the time of these monstrous births. As for Mrs. ●yer he could not say any thing of his own knowledge, but that she was privately delivered, two women only being by, of a falsebirth, which was buried immediately: and from these two women comes this Narrative: for though it was digged up eight days after, yet the shape was not determinable. He was at Mrs. Hutchinson when she was delivered of what he had long foretold would be a Mola: it was a misshapen beast, which being separated from its c●ates and integuments, did put into four pieces, two were like clotted blood in a tunicle, and two like cluste●s of grapes, bein● a congeries of little round bladders full of water only. This he was an eye witness of; and Mr. Cotton having related openly such stories as Mr. Br. doth, did in the open Congregation at Boston retract them, as I expect Mr. Br. should do no●, or prove each vesicula of water to be a m●…ster.  The name of prophetesses is made use of by way of reproach (I suppose) God forgive him! Luther was not against woman's prophesying; nor God, who, besides instances in the old, under the new testament endowed Philip's daughters with prophesying; and Peter saith Act. 2. v. 16.17.18. This is that which was spoken by the prophet Joel, And it shall come to pass in the last days, (saith God) I will pour out of my spirit upon all flesh, and your sons and your DAUGHTERS shall prophecy, and your young men shall see visions, and your old men shall dream dreams: and on my servants, and on my HANDMAIDENS, I will pour out in those days of my spirit, and they shall prophecy. But Mr. Br. liketh not this dispensation of the spirit; the Holy Ghost though it be given to every one to profit with [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] ye women must be excepted until Mr. Br. learn Greek. It is observable that Mr. Br. in the body of his book speaks timorously, as if his Objection from the providential actings of God were of no great moment. These things should have awakened at least England to such a godly jealousy as to have better tried the doctrines which God thus seemed to cast out, before they so greedily entertained them.— I am confident S. H. V. never desired any man to embrace his doctrine without trying it: the example of the Beraeans doth not offend him: being assured of the truths he lays down, that they will abide in the day of the Lord, he fears not man's day. Yet he conceives that the precept to try all things, doth not exclude the holding fast [or laying fast hold on] that which is good. To such inquiries he wishes all men were inclined, and that not upon the motives Mr. Br. lays down, but upon the account of souleconcernes. As for Godly jealousy, I understand not the term; I see Mr. Br. is not always Zaphnath Pahaneach (as Pharaoh named Joseph, Gen. 41. v. 45.) or a discoverer of what is Hidden; he is now got amongst the Hiders; and indeed it is no commendation for him to Hid Malice. Godly jealousy is of a destroying nature: Phinehas the son of Eleazar when he slew Zimri and Cozbi is said to have had a Godly jealousy, Num. 25. v. 11.13. Zeal and jealousy for God being all one, both there and elsewhere. How fare then this Godly jealousy should have extended, Mr. Br. limits not: nor yet that wise and godly jealousy in the Parliament, which Sr. H. Vane is so fare from dreading, that he would join (I dare say) with Mr. Br. in the advice: he owns no doctrine nor designs but such as Heaven inspires him with, and which he will not be ashamed of on earth, lest Christ should be ashamed of him before his father. If he had been in Italy he would have brought thence no other designs, no other faith than what Paul planted there, and of which he telleth the Romans, that their faith was spoken of over the whole earth. Yet is not Mr. Br. so moderate here as he might have been, for if God did but Seem to cast out the Vanists, how comes he to say that God hath given in his testimony against them from Heaven upon their two prophetesses. Who taught Mr. B. to make positive conclusions from seeming premises? Thus he told the Protector, that God had confounded them by wonders.  
All this is but a remote argument drawn from the providential actings of God in and upon two persons that witnessed some of those truths (though with several weaknesses) unto which Sr. H. Vane hath given out a testimony amongst us. There are some that cry up Mr. Br. for a rational disputant, unless he have given them other evidence than I see, it must be for some hidden excellencies. I know not how he came to be of God's counsel, and to understand the intent of his various dispensations. He was a wise man (without disparagement to Mr. Br. be it spoken) who said Eccles. 9 v. 1. 2. 3. All this I considered in my heart, even to declare all this, that the righteous and the wise and their works are in the hand of God: no man knoweth [except Mr. B.] love or hatred by all that is before them. All things come alike to all, there is one event to the righteous and to the wicked, to the good and to the clean: it is a very unsafe way then to argue from events to the justice of a cause, or its injustice, for those things Mr. Br. urgeth, (though it be not necessary that Monsters should be ominous, as Licetus and Riolanus observe) they may as well [unless Mr. Br. hid a part of his evidence] have been warnings to the Colony or natives, as Vanists. When a Sheep of old yeaned a Lion, it was no ill-aboading presage to the sheep, but to the Commonwealth that should fall under Tyranny. God often times takes away the righteous, but in mercy, and out of judgement to the surviving wicked. The Eclipse at Christ's death, the disturbances and destruction ensuing in Judea, were no declarations against Christianity: no more than the sad ends to which many of the Apostles and other eminent Servants of God came, James was slain by the sword, Paul scourged, and sh●p-wracked at Melite, there a viper fastened on his hand, and the people (like Mr. Br.) concluded, No doubt this man is a murderer, whom though he hath escaped at sea, yet vengeance suffereth not to live. The Calamities that befell the Roman Empire upon the preaching of the Gospel, if Mr. Brs. arguing hold good, (contrary to Tertullian) were by them justly attributed to the Gods attesting against the Christians. The new Star, the comet at the beginning of the reformation, was differently expounded by the Papists and Protestants. At Charenton (not many years ago) there was a boat cast away on the Lord's day full of French Gentry and others, [either coming from, or going to Church] which the Papists avowed for a judgement; but Mounsieur Daille in a sermon about those on whom the tower Siloam fell, refuted those conjectures. As they upon whom the tower of Siloam did fall, and they whose blood Pilate mingled with their sacrifices, were not greater sinners than others; but suffered for example, that all might repent: so I hope Mr. Br. will acquit O. P, from an ominous dissolution; that day being famous for the vanquishing of one, and death of another usurper.  
But might not one say, that the prodigious birth of Mrs. Dier's, was a witness against the polity of those days in its several corruptions: men desiring then Unity, though of persons as Heterogeneous as was her monster? Or, might it not be an Emblem of the various temptations, through the influence whereof they who either reject or hold the truth in unrighteousness are instigated; and such are the spoils of birds, beasts, and fishes, wherewith man either prideth or pampereth himself. It is an adulterous generation that asketh a sign; and it is none of the wisest that judgeth thereby. 
Her death is to be laid at the doors of th●m that persecute her, so as that to avoid the terrors th●y affrighted her with, flee fled, and was slain by the Indians as they set upon the Dutch planters.  As for Mrs. Hutchinson's being slain by the Indians, Mr. Br. ought to know, that there is a just man that perisheth in his righteousness, and there is a wicked man that prolongeth his life in Wickedness. Eccles. 7.15. There be just men to whom it happeneth according to the work of the wicked: again there be wicked men, to whom it happeneth according to the work of the righteous: And if Solomon say that this is vanity (Eccles. 8. v. 14.) I may say so of Mr. Brs. arguing I am sure: I could enter upon a discourse about the cause of Monsters, but that what I have said is enough to chastise Mr. Br. for his peremptory censure, which (though twice repeated) hath little of the twoedged sword, but much of an edged picture, which according to the different Station of the beholder entertains him with a different representation. If one should argue against Mr. Brs. opinions, that an evil disease cleaveth unto the Author, that God hath declared against his tenets by the sad afflictions which he hath laid upno him, that he hath visited him in wrath, and chastised him in his sore displeasure: that by hypochondriacal distempers he hath witnessed against the flatulency of his brain; that by the maladies of his spleen, and rivers of blood issuing from his nose, he doth wondrously confound his malice, and sanguinary principles. Satia te sanguine quem sitivistr: that those profusions from the neighbouring parts warn him to employ his eyes in lamenting the troubles to which he contributes in this Nation; in fine, that the Atrophy of his body is a manifestation of the Sterility of his principles. These discourses have a show of as much reason as Mr. Baxter's, and not less ingenuity.  
But Sr. Henry Vane is sundry times by him called close-papist; and such are desired that they may be kept out of Parliaments, Armies, Councils, etc. There is none that know the frame of Sr. Henry Vane's spirit, but can bear me witness, that if the cause of God, and the good of his people amongst us, did not prevail mightily upon him, and the apprehensions thereof as it were eat Him up, he had rather enjoy a retiredness under the immediate teachings of God's spirit, then be taken up with distracting employments in Parliaments and Councils. This would be to him an infinite satisfaction, (and to be valued above all those preferments, and dignities, which he as much deserves, as others can ambition them) to spend his time in soule-converses with his beloved, and those delights which attend the highest spiritual entertainments, that so much Meekness, Humility; and unfeigned piety is capable of. As for his being a close-papist, it is a calumny that nothing but a tongue set on fire by Hell (and not touched with a coal from the Altar) could utter: which the most bare-faced enemies of the public good and tranquillity of the Nation, the most ambitious and selfseeking men (with whose interest Sr. H. Vane's uprightness doth enterfere) never yet charged him with. But Mr. Richard Baxter may say any thing, either as transported with Zeal (though not according to knowledge) or bribed, or enveigled into such language. There is not a man in this Nation who hath more laid his Axe to the root of Popery, then Sr. Henry Vane; no man hath so thoroughly endeavoured to extinguish that Mystery of iniquity, in which Mr. Baxter, (moderate and healing Mr. Baxter) saith he walks. How fare Mr. Br. hath been wronged in the charges of Arminianism, Socinianism, Pelagianisme, and Blasphemy I shall not now discuss: certain I am that they who charged him therewith, had colourable pretences for those imputations; and the very sense hereof might have made him less precipitate to asperse others; but his earnestness for Bethel made him not apprehend thoughts of Zion. The Author to the Hebrews, c. 2. v. 17. saith, in all things it behoved Christ to be made like unto his brothers, that he might be a merciful and faithful highpriest— for in that he himself hath suffered being tempted, he is able to secure them that be tempted. But though Mr. Br. hath had his share in tongue-sufferings, and those of the worst quality, yet hath not that disposed him to a tenderness towards others; and that which was so effectual in Christ, hath lost its prevalency upon this pseudo-minister. If to destroy all Spiritual power that usurpeth upon the rule and kingdom of our Lord Jesus, all soule-oppression, and conscience-distressing persecution, be to be an Abettour of Rome, it's power, and inquisition; If to cry grace, grace to the building and bvilders of Zion, be to comply with Babylon, and make one a partisan of Antichrist; Farewell all the declarations of afflicted innocency, and let not Christ [nor Mr. Baxter] call for a confession or profession of faith, which though never so positive, evident and clear, cannot defend a man from the imputation of CLOSE PAPIST. Are those doctrines fetched from Bellarmine, Persons, and Gretser, which are as opposite to them, as to Mr. Baxter's designs; Did Sr. H. V divest the civil Magistrate of spiritual power to invest the Pope therewith, Mr. Brs. words had not been groundless, as now they are, since he no more advantageth the Pope by such his opinions, than the Presbyterians, out of which number I do not yet here of any that think Sr. H. V doth agitate closely their cause, and is underhand an abettour of Presbytery. To deny the Civil Magistrate power of intermeddling in religion; for this he needed not have gone to Italy, nor consult Bellarmine, Parsons or Gretser (names made use of merely to draw an odium upon him) The Scotch and Dutch Presbyters in the Erastian and Vedelian controversies would have furnished Him with arguments; as Mr. Br. may have furnished himself from their Antagonists, or from Goldastus' collection of Popish writers, that defended the Emperor's authority against the Popes. You will perhaps reply, that what I have said may acquit Sr. H. V from being an open papist, but not from being one in secret. Oh! accursed malice! against which there is no defence but an appeal to the searcher of hearts, since words and actions are not sufficient fruits whereby to be known! Might not I say that Mr. Br. is a close papist too? and give you the like answer when you should allege his frequent writings against them? Nay, could not I add that many men may prevaricate (as Mr. Baxter saith the Jefuites do amongst our forces) and maintain what is not their judgement, only to create us new divisions? and that the Romanists abound not where so much, as near Mr. Br? Might not I either, fix any odious imputation upon Mr. Br. as Arminianism, Socinianism (upon another account then that his book of infidelity is borrowed from Socinus) yea Atheism, and say that he owns all, or any of these, but closely. If this procedure be once admitted of, the whole world must become criminal, and when surmises or bold assertions shall be taken for proofs none will be able to plead not-guilty.  
There is not any thing more (that I know of) which Mr. Br. 
Mr Rogers in his Vindication of Sir H. V gives this full account of his having no hand in the King's death: That upon that great change and alteration of affairs in the year 1648, he absented himself from the Parliament, and Lieutenant General Cronwell who sat upon the Trial of the King, and encouraged the H●gh Court of Justice to sentence h●●) could hardly, and after much importunity, prevail w●●h Sir H. V to resume his place in Parliament and Council of State: Now Mr Ba●●er (the matter of f●ct being thus stated) if you would have been impartial, you should rather have said, That your Lord Protector and his followers had a chief hand in the death of the King (whether upon a public or private account, I leave it to the Lord) than that Sir Henry Vane and the Vanis●● were the chief Actors in it: But you were resolved to cast dirt in the face of this Gentleman, and so to ingratiate yourself with the New Court, the glory whereof is now laid in the dust, together with all your stattering Addresses.  hath objected to this Honourable personage, or reproached him with: for I do not esteem myself bound to take notice of that satire against those Patriots of the long Parliament and Army, who executed justice upon the late King, and erected a Commonwealth, I have recommended that part of his book to the soldiery, who if either their own repute, or the cause of God and of the good people of this land in their religious & civil concerns be dear unto them, will not suffer the language of the Pedant to be unpunished. If he had not been interested in making the Vanists odious, how come they (who were none at all) to be more Regicides than the late Protector? If Mr. Br. were so impartial, as some would have him thought, why did he spare his memory, since many of those things which are charged upon the Vanists Anabaptists, etc. had their rise and management principally from him, Some were only his Acts. Did not he debauch the Army, if to engage them to the true service of their country were to debauch them? was not he an enemy to Ministry and Tithes? did not he maintain and uphold a toleration? why then was not he upbraided with close popery, etc. If Mr. Br. is resolved to meddle with no man, but such whose names afford him occasion for a Quibble; he could not have miss of a Dozen in him, besides that which is as obvious from the Greek as is that on Sr. H. from the Latin. Viz. that he endeavoured to reduce us to our primitive slavery, to the onions and garlic of Egypt: and that he would stink in the sense of all posterity: these had genuinely issued from the name of Cromwell, and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying an onion. But I shall leave this discourse to entertain you more seriously with an enquiry into that invidious question, which doth so much disquiet Mr. Br. and others amongst us.  
Wither the civil Magistrate hath any thing to do in matters of spiritual concernment?  
Upon that subject I intent to set down what my own thoughts are, without interesting any therein but myself: being no less resolved alone to receive all that the Obloqui and malice of others can throw upon me, then to continue all my life.  
Ch. Ch. April. 20. 1659. Sir your most affectionate humble servant H. S.