A VINDICATION OF That Prudent and Honourable Knight, Sir Henry Vane, From the lies and CALUMNIES OF Mr. Richard Baxter, Minister of Kidderminster.  
In a MONITORY LETTER to the said Mr. Baxter.  
By a True Friend and Servant of the Commonwealth of ENGLAND, &c.  
He that is slow to wrath, is of great understanding: but a man of a hasty spirit, exalteth folly, Prov. 14. 29.  
LONDON: Printed for Livewel Chapman, at the Crown in Popes-Head-Alley. 1659.   

A Vindication of that Prudent and Honourable Knight, Sir HENRY VANE, &c.  
Mr. Baxter,  
AS in the multitude of Words there wants not sin, Sect. I Prov. 10▪ 19 so in the multiplicity of Books and Writings, there are commonly many gross mistakes, calumnies, unworthy and unchristian reflections upon the persons and actions of other men, perhaps altogether unknown to the Authors of such books. I cannot but admire the wise providence of God, in suffering you to be whiped and lashed (not without just cause) by divers godly learned men, in their Writings, by whom you are rendered to be one of an Heterodox Judgement, levened with Popish, Socinian and Arminian Errors▪ of a bold, inconsiderate and rash spirit, transported with a preposterous Zeal▪ and a busy intermeddler with persons and things, whereof you have but little judgement or experience: So true are these words of Solomon, In the mouth of the foolish is a rod of pride, 
a Prov. 4▪ 3▪  wherewith they whip and wound themselves: (I say) I cannot but admire the wise providence of God in this, when I consider how apt you are to calumniate and de●ract from your countrymen, who desire to serve the Lord in sincerity, according to their light and knowledge; and in their places and stations to promote the Good of all men. I hope that worthy Knight, Sir Henry Vane, (whom you have grossly belied in a book of yours, lately printed 
* K●y of Catholics. ) is of such a spirit and temper, and would not willingly do wrong to you nor any other man, of what Judgement soever.  
Sect. II If you had expected the late Turn, wherein much of the power and wisdom of God hath appeared, our Enemies themselves being Judges, (and you yourself have taken notice of the providence of God towards the late Protector, and therefore m●y well take notice of this) I doubt not, Sir, but you love and tender yourself, and your own credit and reputation so much, that you would have been silent touching Sir Henry Vane, and the Vanists, (as you most vainly and foolishly call them) and not have rendered yourself (by your ●●shness and folly) obnoxious to the Law and Justice. Was it not possible for you Mr. Baxter to flatter and fawn upon Mr. Richard Cromwell (whom you in your wisdom have compared to wise Solomon, as you did his Father to faithful and upright David) but you must also asperse and belie your countrymen, who would not, nor could not sacrifice the Liberties of their dear Native Country to the ambi●ious lusts of men, and bow down before that Court-Idol (which was erected by a few factious self-interessed persons) as you and others have done? I dare not say (with some of your friends) that you have done this according to the true sense and meaning of the Solemn League and Covenant, and other Oaths by you taken, but rather according to your own foolish humours, and those private, factious, and selfish ends, which you and they proposed to yourselves in the late Transactions, as hoping to supplant all those that obstructed your ambi●ious designs. As for that honourable Person (whose prudence and parts in the management of State-affairs you are not able to judge of, by your pedantic Syllogisms, though you think it worth your time to revile him) I presume he looks upon it as below him, and his great and weighty employments, to write any thing in his own Vindication: he hath other business to look after, and not to spend his time about the passionate and rash scribblings of every byass●d and engaged person: and therefore I think it not amiss (having more leisure and opportunity) not so much from any private or personal respect which I bear to him, as my love to the Common wealth and public Interest of these Nations (which is owned and asserted by him upon just and honest principles) to clear up the Innocency of that worthy Knight, and to vindic●te him (though without his privity and knowledge) from your lies and aspersions; that if it be the will of God, you may learn wisdom for time to come, and make a publi●k Recanta●ion of that wrong and injury which you have d●ne him; and be more advised and prudent in your words and writings: remembering what the Scripture saith— Whoso keepeth his mouth and his tongue, keepeth his soul from troubles 
b Prov. 21. 23. Prov. 29. 20. Jam. 1. 26.  Seest thou a man that is hasty in his words? there is more hope of a fool then of him. And if a man seem to be religious, and b●idleth not his tongue, this man's religion is in vain. doubtless great care and circumspection is to be used in writing Books; for thereby the authors expose themselves to the censures of all men, whether they be wise or foolish, rash or considerate, learned or ignorant, of sound or of corrupt judgement; whether they be of a virtuous or vicious disposition. He that commits any thing to writing (saith Seneca) gives men a bill of his manners; which every Reader may put in suit against him, if there be cause for it.  
It is Kingly (saith one 
* Antisthenes. ) I may add, that it is Christian-like, Sect. III to do well▪ and to be ill spoken of: To do good to all men, and to be ill spoken of by most men. Who among the people of God was a greater lover of his country, a more valiant Captain, or a more faithful governor than Moses; yet how was he censured, reviled and reproached by the people, who continually murmured▪ against him? Among the heathens, Socrates, Photion, Aristides, Epaminondas, and Cato, were excellent men, famous for their love to their country; yet how ungratefully and unworthily were they used? And why should we think it strange that this honourable Knight, with other worthy Patriots, who have appeared against Tyranny, both in matters Civil and Religious, are reviled by you and your Associates; who under pretence of Religion, and the Interest of Christ, would set up a faction, and enslave the Nation! It seems you have learned that Machiavilian lesson, Calumniate lustily; something will ever stick behind. If he be a Slanderer, who 
Exod. 23. 2.  wrongs his neighbour's credit, either by unjust raising or upholding an evil report against him; Surely you have cause to lay your hand upon your heart, and to take shame to yourself: and if this be the mark of those that shall dwell in the Lord's Tabernacle, that they are such as neither raise not take up a reproach against their neighbour, Psal. 15. 3. what will▪ become of you (Mr. Baxter) and where and with whom must you dwell to eternity, if God do not humble you for your slanderous and lying tongue and pen? What was your design (I pray you) in reproaching this Gentleman? was it to render yourself famous, in rendering his person and parts infamous to posterity? nay, was it not to curry favour with Mr. Cromwell, that so you and your Complices might ride him at your pleasure, and accomplish your selfish ends, by the pliableness of the young Gentleman, to the enslaving of your native country? hence it was that (by you and your friend's instigation) so many flattering Addresses were presented to him from the several Counties and Cities, whereby the young man was puffed up, and made believe, that all the people in the three Nations were at his command; and yet not a man of you would courageously stand up for him and his declining Protectorship, when he had most need of you.  
Sect. IV Whereas you impudently tell the world in your late railing Book 
* K●y of Cathol. pag. 312▪ 313. 3●● 331, 335, 391  That Sir Henry Vane and the Vanists put the King to death: that he was the Master of the Game: That he and his foe lours are no better than Papists, Jesuits, &c. That the Papists are strong in England under the m●sk of the Vanists, whereof you make him the Ringleader: That he was in Italy, and brought from thence most wicked and corrupt opinions: And having thus vented yourself in a vain and frothy discourse, wherein perhaps you think you have sufficiently answered the Papists, and vindicated the Protestant party touching the King's death, by these manifest and gross untruths, as if it were lawful for you to to speak wickedly for God, and to lie for his glory. (b) Give me leave in a friendly way to 
(c) Job 13. 7. Rom. 3. 7.  Expostulate a little with you: Did you ever see the face of this Gentleman whom you have so frequently reproached (neither Minister nor manlike) or at least, did you ever speak a word with him, either to know his judgement concerning the proceedings against the late King, or his principles in matters of Religion? I am confident you do not know him, neither had you ever any conference with him: but you may have in time: for though these Injuries, (if they were done only to a private man) might be passed by and remitted (without exemplary punishment) yet being done to one in a Publ●que capacity, the Authority of the Nation may in due time take Cognizance thereof. Now as touching the death of the late King, will you say that all those Gentlemen that sat in the High Court of Justice (by Authority of Parliament) upon his trial (and yet Sir Henry Vane was none, but I am sure some of your good Lords and masters were of the number of his Judges) were Popish and Jesuitical, and that therein they carried on a Popish design against the Protestant party and Interest? Can you put no difference between the Clandestine assassination of a Prince to serve the Jesuits turn, and the public execution of Justice upon a King (for levying War against the two houses of Parliament coordinate in power with him, and shedding the blood of his Su●j●cts upon that account) who was not put to death to gratify the Jesuits, but to free the Nation from Tyranny and Slavery, and from the luxury and unnecessary charge of the Court 
d Vide declare. of Parliam. 〈…〉 Fr●e State, March 17. 1648. ! Woe be to us and the Protestant Interest, if we had ●one that could or would plead out Cause better than you have done: for it is well known that you symbolise with the Papists in many material points, 
* See Mr. Tho. Barlowe. Mr. Owen. Mr. Kendal Mr. Ly●●r●. Mr. Burgess. Mr. Eyre. Mr. Crandon. Mr. Warner, their Books against Mr. Baxter.  and have given no small advant●ge to the Popish party, by your calumnies and Invectives, against the most eminent Protestan's both on this side, and beyond the Seas.  
Sect. V But say you, the Vanists and Levellers were the chief Agents in the death of the King, and these men are no 
K●y. p●g. 312, 313.  better than Papists, and Sir Henry Vane was the master of the Game. This is a manifest u●truth, re●lecting no small disparagement upon the Ministry, which (for my part) I honour and reverence, as a precious Ordinance of Christ, and am hear●ily sorry that you and others should bring the same into contempt, by your bitterness, factiousness, and ambitious designs and practices. That Honourable Gentleman (whom you calumniate, and from whom (I believe) you never received the least injury) was not free to act in Parliament, not in the high Court of Justice upon the garbling of the House by the Army, and the trial of the K●ng by the Commissioners; but did there upon (as I remember) retire, and ●equester himself from public employment, being not fully satisfied (at that time) with the proceedings of the Parliament and Army: And therefore how co●●d this Gentleman have a chief hand in the death of the King! It concerns every man (and much more a Minister of the Gospel) to write the truth, both in a Log●call●nd moral consideration▪ and to speak no otherwise then (he knows) the thing is, and not to utter an untruth, though he be ignorant of it. Whosoever loveth and maketh a lie, shall not inherit the kingd●me of heaven, Rev. 22. 15. And the Apostle exhorts us to put away lying, and every man to speak truth to his neighbour, Ephes. 4. 25. The truth is, this honourable Gentleman (of whom I have often made mention) having absented himself from the Parliament, upon that great change and alteration of affairs in the year 1648. Lieutenant general Cromwell (who sat upon the trial of the King, and encouraged the commissioners of the High Court of Justice to proceed to ●entence, it being the general vote and desire of the Army, that the King should be put to death) was importunate with this Gentleman, and ●sed many arguments to persuade him to sit again in Parliament, and in the Council of State; and did at length prevail with him to come in. Now Mr. Baxter, (the truth of the matter of fact 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 Vanists 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 flattering Addresses.  

Key pag. 331.  You have another fling at Sir Henry Vane (who it Sect. VI seems is a great eyesore to you) for you tell us that he was in Italy, and from thence brought over dangerous opinions: a palpable untruth (which a mere moral man, much more a true Christian, would be ash●med of:) he never sojourned in Italy in all his life, and therefore could bring from thence neither sound nor corrupt Doctrines: nor is he willing that his eldest Son (that proper young Gentleman) should travel beyond the Seas, lest his youth should be leavened with the corrupt opinions▪ customs, and practices of foreign Popish countries, so much is he in love with them. Judge now, Mr. Baxter, whether you have in this passage of your Book faithfully discharged your Duty towards your neighbour; and do●e the same to him, which you would have had another to have done to you. I take not upon me to apologise for any extravagant or heterodox opinions, by whomsoever maintained; in doct●inalls I do agree (for substance) with most of our godly Protestant Writers; Though it must be granted, that there are several degrees of Light; and the great mysteries of the Gospel are more clearly revealed to one then to ●nother, yet so that the most quick▪ sighted Christian knows but in part, and therefore is apt to mistake in many things by reason of his ignorance and darkness. I wish with all my heart that all those Patriots, who stand up and appear for common right and Justice, and the public Interest and weal of these Nations, were both Orth●dox and sound in their judgements, and also holy in their lives and conversations; but we must look more at things then at persons: Justice and honesty even in our E●emies, and those that differ from us (though but in one action) should be acceptable to us. I have often discoursed with this honourable Gentleman (whom you endeavour to blast and render odious by your unbridled tongue) and have heard him interpret the Scriptures: what his judgement and apprehensions have been formerly I know not; but of late (in my hearing) h● hath expressed himself clearly and faithfully in the great point of Just●fication by the righteousness and obedience of Christ as Mediator, in opposition to the principles of the Quakers, who (together with the Papists) plead for justification by an inherent righteousness, or g●acious qualifications under the notion of Christ or the Spirit in them; whereby the bloodshed and obedience of our High Priest the Lord Jesus, is rendered invalid and of no effect Now as Luther saith well, If a man be sound in this one Article of free Justification by the righteousness of Christ, it will minister light and direction to him in points of an inferior and lesser consequence. We cannot but know that many precious godly Ministers and Christians (since the beginning of the late Wars) have been shaken and unsettled in their Judgements, as to some of the main Articles of the Christian faith; but after some trials, temptations, and a●flictions, and after seeking the face of God, and consulting his word and his people, they have been (by the blessing of God) rooted and stablished in the truth. Certainly a man may be Orthodox and sound in judgement (as to the principles of Religion) and yet wanting sincere love to Christ ●nd his people, may fall shor● of heaven; and on the contrary, another Christian m●y err and mistake in many points, and yet having ●incere love to the Truths of Christ, according to that meas●re of light (which God hath vouchsafed unto him) he may be saved▪ Who art thou that judgest another man's servant? to his own master he st●●deth ●r falleth. And le● him who thinketh that he standeth, take heed that he fall not.  
I cannot but wonder at your exceeding great confidence Sect. VII and boldness, in aspe●sing others with Popery and Jesuitism (who I hope are not ●ainted therewith.) But Mr. Baxter, are not you guilty of the same evils whereof you accuse them? and should not you (according to our saviour's direction) First pluck the beam out of your 
Matth. 7. 5.  own eye, that you may the better pluck out the mote which is in your brother's eye? Physician, heal thyself; first reform thine own Judgement, and reli●quish thine own errors, and then reprove others. Not to insi●t upon your Sophisticating and darkening the main points and principles of Divinity, by your exotic Aristotelian learning, superficial syllogisms, and puzzling Distinctions: Sure I am, you have in your Writings boldly avouched for Truths, such Principles as (bordering too near upon the Jesuits and Socinians) will not be owned by sober pious Protestants; wherein you do not correspond with Luther, Calvin, Beza, Martyr, and other Re●orm●sts▪ but rather with Bellarmine, Socinus, Arminius, as hath been sufficiently demonstrated by others. I might write largely of your corrupt and unsound tenets, touching Justification, Conversion, the Nature of special Grace, Assurance, Perseverance, the extent and e●fects of the death of Christ; which you have not yet rec●●ted that I know of: But I will only at present recite some passages out of your books, and leave it to the impartial Reader, whether these bold Assertions of yours be suitable to the Protestant Doctrine, and the simplicity of the Gospel of Christ.  
You say, 
e Aphoris. of Justif. p. 70. 78. 82, 83. 91. 45.  That Christ hath not taken away the whole curse of the Law from Believers, by bearing it himself; and that the afflictions of Believers are in execution of the threatening and Curse of the Law.  
That Christ hath not repealed the Old Covenant, nor freed Believers wholly from it, but superadded the new Law or Covenant to it, as the only possible way of life.  
That an absolute discharge from the execution of the threatening of the Law is granted to none in this life; and that when we believe and perform the condition, yet still the discharge remains conditional, till we have finished our performance.  
That the Law of God is not only relaxed as to the person suffering, but partly as to the penalty suffered: That Christ paid not the idem or same thing in the obligation; and that even in his sufferings the threatening was partly dispensed with or relaxed.  
That Jer. 31. 31. Heb. 8. 8, 9, 10. do not contain the full tenor of the Covenant of Grace. The holy Ghost saith, this is the Covenant; but you tell us that it is but a part of the Covenant.  
You call them ordinary, Vulgar, unstudied Divines, who hold the Imputation of Christ's active obedience, to be the form of our Justi●ication. And thus Calvin, Beza, Chamier, Perkins, Whitaker, Davenant, Twisse, Ames, Cotton, Bayn, &c. are but ordinary Vulgar Divines when they come in competition with incomparable Mr. Baxter.  
You tell us boldly, That good works in a proper sense do justify us before God: That faith and faithful actions are our evangelical righteousness▪ and that faith as a complicate act, accepting Christ as Lord and King, is the condition of our Justification: And so (according to this Popish Doctrine) we are partly justified by Grace, and partly by Works: But the Apostle Paul and the Protestants are not of your mind.  
That the suspending the rigorous execution of the Law (which in a sense is common to the elect and reprobate) is the immediate noble issue, and fruit of Christ's death.  
That Christ died to satisfy Divine Justice for the sins of all men, elect and reprobate.  
That we are but conditionally, and not absolutely delivered from eternal death by the death of Christ; nor have we right to life without the intervention of a condition to be performed on our part, to qualify us morally for it.  
That our love is the cause o● condition of our adoption, for which you quote, Matth. 5. 44. Luke 6. 27. 45. And so (according to your opinion) we must first love God, before he communicate his love to us.  
That final impenitency and unbelief is properly the sin against the holy Ghost.  
That no man is perfectly justified, nor hath perfect remission of sins till the day of judgement. If this Doctrine be true, we must all go to Purgatory.  

Direction for Comfort. afflict. Cons●. pag. 34, 37, 38, 45, 39, 42, 44, 45, 47, 49, 51, &c.  That though a Christian may be assured of his election and justification, yet not of his perseverance, of which he hath only strong probability; and yet in another place you say, if a man be sure that he truly believes, he may be sure of his salvation: and thus you contradict yourself, and say and unsay.  
That general Grace affords true consolation, and that special Grace is built upon it; and that we may gather a world of comfort from general grace.  
That believing is easy; the conditions of the new Covenant being more facile than those of the old.  
That God is the father of the graceless, though not in so strict a sense as of the gracious.  
That doubts and fears must be removed by considering the universality of Christ's ransom for the whole world: and that this is the foundation of all solid peace and comfort.  
That unbelievers may have some good desires, which God will accept: and though they be not yet come to saving faith, yet they may have many good prayers which God will hear.  
That none ever missed of grace and eternal life, that improved their naturals to the utmost, as a natural man may do. What is this but downright Pelagianism!  
That seeing our acts are cur evangelical righteousness (without which we ●●ve no part in Christ's righteousness) we may safely build our peace and comfort u●on them▪  
That Salvation is promised as the crown and reward to our duties.  
That Grace in the spiritual man 
f Saints●●●rlasting Rest.  differs not specifically, but only gradually from that which is in the natural man: and that a Christian must gather his assurance from the degree, and not from the kind of grace. This is but cold comfort for a weak Believer.  
I know none of them that you call Vanists so vain, corrupt, and rotten in their principles, as you are in these, or some of these positions, besides others that might be mentioned, wherewith (under pretence of Piety and practical Divinity) you have infected and poisoned many young Scholars in the Universities, and Ministers in the Land, who wanting experience, and being not able spir●tually to judge of things that differ, have your person and gifts in admiration: So that (Truly Mr. Baxter, all things considered) you have already done more mischief by your writings, than you will be able to do good if you should repent and live an hundred years: for, since your books were published, many Ministers & Professors have sadly departed from the simplicity and plainness of the Scriptures and Truths of Christ; giving ear to your vain philosophical Distinctions, and thereby engendering strife, and puzzling both themselves and their hearers.  
Sect. jix Once more you quarrel with Sir Henry Vane, and cry out against him for holding an universal Liberty and Toleration in matters of Religion; and yet you do not take upon you to answer those Scriptures, ar●uments, and reasons of State, which are alleged for an universal Liberty. For my part, I am not fully acquainted with his judgement touching this point (which hath been so much controverted in our time) but if he ●e for such a Liberty, without exception or restraint, why should you quarrel with him (specially considering how the case stands with us in these Nations, both as to the Parliament, Army, Navy, Ministry and Churches) more than with Luther, Austin, and other Fathers! Admit their opinion (that are for an universal Liberty) be a mistake, yet it is far less dangerous than theirs, that would have few or none tolerated, but such as concur with them in every thing; as if they only had monopolised to themselves a spirit of infallibility. The weapons of your warfare should be spiritual and heavenly, not carnal and worldly. Nor is the Gospel, in the power of it, planted or propagated by the Civil or martial Sword; but by the Spirit of God, in preaching, prayer, Christian conference, and a holy conversation: This is the best way to convince opposers and gainsayers, instructing them in meekn●sse and in a spirit of love: whereas, if you take violent courses, and fignt against the errors of the times, with prisons, dungeons, fetters; this will but make men the greater hypocrites, and even times more the children of the devil●hen they were before; nay, they will glory in their sufferings, and by this means their number will daily increase in the Land; as the Quakers have done of late years, for which we may thank such as you are, who by your passionate and violent actings, have made them the more confide●t of their d●ngerous and wicked opinions. Would to God, the Ministers of the Gospel would not only preach well out of a pulpit; but also express more self denial, wisdom, meekness, charity, and mortification in their actions, and live up to the rules of the Gospel; and then I doubt not but the Ministry would be more reverenced, and Errors would vanish and disappear, as the clouds do at the bright shining of the Sun. Most men that now plead against Toleration of diversity of R●ligions (their own being most countenanced by the Civil power) would plead as much for a general Toleration, if they were once under hatches, and their Religion discountenanced by the Magistrate. Herein commonl●Christians are disposed and affected, according to the practice of that country or kingdom where they live: If a Protestant, yea a Calvinist, live in a Pop●sh country, he will plead for Toleration; so will a Papist living in a Protestant country, where diversity of Religions is not Tolerated. The Ancient fathers that lived in times of persecution, the first three hundred years after Christ, pleaded against all kind of violence for Religion; as appears by the sayings of Lactantius, Tertullian and others: But on the contrary, the latter Fathers (having the Emperor's Christian, and on their side) pleaded against Toleration, and incited the Magistrate to violent courses, against such as were of a different persuasion.  
Sect. ix. I dare not positively affirm that the Civil Magistrate is not to intermeddle at all in matters of Religion; for it is his duty to provide for, and encourage all the faithful Preachers and professors of the Gospel, and to be a nursing Father to the Churches of Christ: but how far the Magistrate is to proceed in suppressing erroneous Doctrines, and where the bounds are to be set, beyond which he is not to go, I suppose a wiser man than Master Baxter cannot easily determine. Ke●kerman (a learned Writer) saith, that the bond between the Magistrate and his Subjects, is essentially Civil: It seems he was not of your opinion, that Magistracy is from Christ as Mediator: for if this were true, than every Magistrate that doth not submit to the Mediatory kingdom of Christ, is a mee●Usurper, and may be lawfully deposed; and so whilst you seem to attribute much to the Christian Magistrate, you destroy Magistracy in most Nations and Countries in the world, where neither Magistrate nor people acknowledge the Lord Jesus.  
Concerning this point of Toleration, let it be considered,  
1. That Christ commands, that both the tares and the wheat should remain together in the world; and not be plucked up till the day of harvest, which is the end of the world, Matth. 13. 30, 38.  
2. He reproved his Disciples, who would have had fire come down from heaven to destroy the Samar●tans that would not entertain him, in these words; You know not what spirit you are of: for the Son of man came not to destroy men's lives, but to save them, Luk. 9 54, 55.  
3. The Apostle Paul would not have the servant of God to strive, but to be gentle towards all men; in meekness in●tructing those that are contrary minded, if peradventure God will give them repentance, to the acknowledging of the truth, 2 ●im. 2▪ ●4, 25. and it is prophesied of Gospel times, Isa. 11. 9 that none sha●l hurt or destroy in the mountain of God's holiness, i. e. in his Churches and the assemblies of his people.  
4. The weapons wherewith the Ministers of the Gospel should fight, are not carnal, 2 Cor. 10. 4. And Christ's Disciples shou●d be so far from persecuting those that are not of their Religion, that when they themselves are persecuted, they should pray: when they are cursed they should bless, Mat. 5. 44. outward violence and rigor is so far from being the Character of the Christian Church, that it is the undoubted mark of the An●ichristian Synagogue.  
5. They who now are tares, may hereafter become wheat; they that are now blind, may hereafter see; they that are now Blasphemers, may obtain mercy, as Paul did, 1 Tim. 1. 13. Some there are that come not in till the eleventh hour, Mat. 20. 6. if you destroy them that come not in till the last hour, because they come not at the first, than they are never like to come.  
6. We know that God is not pleased with hypocritical unwilling worshippers, forced thereunto by outward violence; nor are Christian Societies bettered, no, nor the persons themselves, by such outw●rd force, but the plain contrary: God alone being Lord over the conscience; for (as Solomon saith) There is no man that hath power over the spirit, to retain the spirit, Eccles. 8. 8.  
7. 'Tis hard for the most judicious and learned men to give a right Judgement of many points now in controversy, and yet not withstanding, many engaged persons are ready to force dissenters in such Controversies, by the coercive power of the Magistrate; if the Magistrate were as forward to execute, as they are to propose.  
8. Persecution for Religion hath caused, or at least occasioned most of the Wars, Devastations and Bloodshed in Christendom; whilst Princes would force their Subjects to be of their Religion, against the light of their own consciences: witness the wars in G●rmany, the Low-Countries, France, Poland, England, Scotland, &c. nor doth it agree well with a Free-State or commonwealth, to exercise outward force, in matters of Religion, there being various apprehensions and diversity of opinions among all sorts and ranks of men: and perhaps if Mr. Baxter were called to consult about the weighty affairs of the State, as you may be in due time; for you pretend to some skill in the politics, (as appears by your most judicious censure on the Commonwealth of Oceana, and its Author, in your political Epistle to the Nobility and Gentry of England) you may after some grave debates, be more for Toleration then now you are. 'Tis far more easy for you to write Syllogisms in your study, suitable to your own private and narrow apprehensions, then to ke●p three Nations in peace, and hinder godly men of different Judgements from supplanting one another by force and violence, and putting an opportunity into the hand of the common Enemy, to destroy them all.  
9 Outward violence in the cause of Religion is condemned by divers ancient and modern writers of the best note. No man is forced by the Christians against his will (saith Lactantius) seeing he that wants faith and devotion, is unserviceable to God; and God not being contentious, would not be worshipped of the unwilling. Tertullian saith, 
g Ad Scapulam.  That it is of human right and of natural liberty, that every man worship God uncompelled, and believe what he will: Nor doth it beseem any Religion to compel another to be of their Religion, which willingly and freely should be embraced, and not by constraint; forasmuch as God requires a freewill offering. The Christian Church (saith Hillary) 
h Hillary. Contra Aux●nt.  doth not persecute, but is persecuted: 'Tis lamentable to see the great folly of these times, in that men think by human aid to help God, and by worldly pomp and power to defend the Christian Church. And Hi●rom saith, 
i Jerom. in poenit. lib 4. in Jerem.  That heresy must be cut off by the sword of the spirit; and that we should strike all misled heretics thorough with the sharp arrows of the Spirit, that is, with the T●stimonies of the Scriptures: the slaughter of heretics being by the word of God. Luther in his book of the civil Magistrate, saith, That the Laws of the civil Magistrate extend no farther than the body and go●ds, and that which is external: for over the conscience God alone ruleth; therefore whosoever undertakes to give Laws to the conscience▪ he usurpeth the Government that appertains only to God. In the building of the Temple (saith he) there was no sound of Iron heard, to signify that Christ will have in his Church a free and willing people, not compelled by human Laws and Statutes. And upon Luk. 22. It is not the true Catholic Chur●h which is defended by the secular arm, or human power, but the false and fa●ned Church. And again, upon Psal. 17. he saith, That the true Church of Christ knoweth not Brachium Seculare, which the Bishops now adays chiefly use. And in his other books 
k Luth. postil. Dom. 1. post. Epiph Comment. in 1 Pet. 3.  he saith: Let no Christian be commanded, but exhorted; for he that willingly will will not do that whereunto he is friendly exhorted, is no Christian; wherefore they that compel those that are not willing, show thereby that they are not Christian preachers, but worldly beadles. If the Civil Magistrate shall command me thus and thus (saith he) I would answer him after this manner: Sir, look you to your worldly or civil government; your power extends not so far as to command any thing in God's Kingdom; therefore herein I may not hear you: for if you cannot bear it, that any should usurp authority where you are to command, how should you think that God will suffer you to usurp that government that belongs to him? I might here mention the sayings of Brentius, and other for●aign Writers upon this subject, and also divers of our English martyrs; but their sayings are recorded by Mr. Fox, in his Acts and Monuments.  
10. This practice of Persecution merely for Religion, hath been likewise disavowed by some of the most learned and famous Princes of Christend●m. King James in his Speech in Parliament saith, That it is a sure Rule in Divinity, That God never leves to plant his Church by violence and bloodshed: and in his Apology, pag. 4. and 60. I have good proof that I intended no persecution against the Papists for conscience sake; but only desired to be secured for civil obedience; which for conscience sake they are bound to perform. And speaking of the archpriest Blackwel, he faith, It was never his intention to lay any thing to the archpriests charge (as he never did to any) for the cause of conscience. The saying of Stephen that wise King of Poland, is observable, That he was King of men, not of consciences; a Commander of Bodies, not of Souls: and that it is one of the three things which God hath kept in his own hands, to urge the conscience this or that way, and to cause a man to profess a Religion, by working it first in his hea●t. And the King of Bohemia writeth thus: That the success of latter Times (wherein sundry opinions have been hatched about the subject of Religion) may make one clearly discern with his eye, and as it were touch with his finger, That according to the verity of holy Scripture, and a maxim heretofore maintained by the ancient Doctors of the Church, That men's consciences ought in no sort to be violated, urged, or constrained: And whensoever men have attempted any thing by this violent course (whether openly or by secret means) the issue hath been pernicious, and the cause of great and wonderful innovation in the migh●iest kingdoms and Countries of CHRISTENDOM. I might also reci●e the sayings of those potent and famous Princes, Charles the Fifth, Emperor of Germany, Henry the Third, and Henry the Fourth, Kings of France, with other Christian Princes, who after many Trials, and much experience of men and times, grew weary of the practice of Persecution for the cause of Religion, as having seen the sad and dreadful effects of it in Christendom. And if this practice should be again reassumed in these poor distracted Nations, what can we expect therefrom (as the condition of our affairs stands) but greater troubles, wars and bloodshed then yet we have seen?  
Whereas you Mr. Bax●er●nd other Minister● (who I Sect. X could wish were better employed) do endeavour by your Sermons and writings, ●o bring an ●dium upon the present Government and Gove●nour●, a● i●●hey (who have such considerable Estates and inte●est in the Land) had a desi●n to pull down the Ministry, level me●● E●●●●es and proprie●y, and reduce all to ●n An●●chy and confusion▪ because forsooth they think it not meet to fulfil your ambitious lusts and desires▪ I would ●aine know of you whether ever the Godly Ministry of this N●●ion had ●o much encouragement and maintenance allowed ●h●m by any power or authority, as they had and may have ●rom the long Parliament? Ungrateful men! what would you have them do for you? will nothing content you, unless you may Exercise a Lordly and Tyrannical Domination over the consciences of your Brethren, and bring the civil Magistrate under your Girdle, to be at your Beck, and Command, that you may dispose of civil ●ffairs as you please in ordine ad spiritualia? Are there not many precious Godly Ministers now with the Lord (no whit inferior to you) that would have blessed God for, and rejoiced in tha● liberty, freedom, and encouragement which you enjoy (or may enjoy, if you will ca●ry yourselves as you ought to do) under this ●overnment? They [good men] prized their condition (though they had but for●y or fifty pounds per annum;) But many of our Ministers are so peevish and unthankful, That they grow weary of, and mourn under their mercies, and inveigh most bitterly against the famous long Parliament; by whose means they have obtained greater incoura●ements and revenues, than ever was enjo●ed by men of their parts and principles. Is this your kindness to your benefactors? and do you thus requi●e them for all their good offices? Surely it is high time for them to look about them, and to have a watchful eye over such men as you are: And when it sh●ll please God▪ to bring the●e Nations to a better consistency, and to establish an equal and righteous Government, by just and good laws, ●or the benefit of the whole Community▪ If you or any other party shall go about (by promo●i●g a faction) to disturb the peace and orders of the Commonwealth, by your words or actions, under what p●etence soever; Truly Mr Baxter, in such a case you will have but little comfort if you be exposed to sufferings for your miscarriages: Let no man suffer (saith the Apostle) as an evil doer, or as a busy body in other men's matters; but he that suffereth, let him suffer as a Christian, 1 Pet. 4. 15, 16. Is it your desire that Church-Government should be established in this Land? why then, If it be such a Government as is ●ure Divino, you may set it up by the spiritual Sword, though you have no assistance from the civil Magistrate. The kingdom of Christ is not of this world; and we know that when the Churches of Christ had lest countenance from Earthly powers, they were best governed, and had most beauty, unity, and order among themselves. You and we have the like liberty and opportunity, to improve our spiritual weapons and skill: But if one party will impose upon another, and go about to supplant those that conscientiously differ from them, doubtless the Lord (who loves and tenders his people under many weaknesses and mistakes) will still witness against such an unchristi●n practice. That Counsel which is of God shall stand, but that which is not shall be brought to nothing.  
To conclude, give me leave Sir to propound something to you by way of advice: 'tis true, you have (to give you your due) a pregnant wit, and many commendable natural parts, and you are fluent in your words and writings; But I beseech you, be earnest with the Lord to give you true humility and self-denial, and that wisdom which is from above, and which is pure and peaceable, and easy to be entreated. Lean not too much to your own understanding and reasonings: Be not high in your own conceit: you know who saith, that there is more hope of a fool, then of a man that is wise in his own conceit, Prov. 26. 12. Hence it is, that you are so apt to slight and undervalue others (as deserving as yourself) which your best friends have noted in you, and do much complain of. Consider and digest your thoughts well before you speak or write. Remember what a wise man saith, 
m Prov. 15. 24. Prov. 16. 23. Prov. 29. 11.  That the heart of the Righteous studieth to answer: and the heart of the wise Teacheth his mouth, and addeth learning to his lips. A fool uttereth all his mind, but a wise man keepeth it in till afterwards. Look up to God for spiritual strength, that you may be crucified to the fame and praise of men; upon which Rock many have split themselves, who have had as excellent parts, and as much seeming piety as Mr. Baxter. He that thinketh, he knoweth any thing, let him know that he knoweth nothing as he ought to know. I write this in true love to you, and I wish you may accept it accordingly: For better are the wounds of a true friend, than the kisses of an Enemy.  
FINIS.