Causes oft assigned Nay that which without the comparison I did charge on separation was in these words conjunct Our uncharitable Divisions Alienations and Separations are a crying sin and not of separation by it self or alone 2. And by your opposition thereto you seem plainly to deny the sinfulness of the said Vncharitable Divisions Alienations and Separations Which is a crime of heinous aggravation to be committed and impenitently stood in at that very time when uncharitable divisions have broken us so much in pieces and brought us all so low and silenced so many Ministers and done that which our eyes have seen O dreadful obdurateness that after twenty years such doleful experience we will not confess the sinfulness of our divisions But will suffer and be silenced and ruined and die and yet not acknowledge that so unnatural and pernicious a thing is a sin When the world rings of it When we lye weltring in its sad effects that yet we are justifying the Cause Let not any presume to go on in sin with a purpose to Repent hereafter when it is so hard a thing to make men that think us unworthy of their communion to Repent of the very sin which they suffer by and that in the very heat and continuance of their sufferings Sect. 7. E. B. p. 3. What can make your brethren more odious and more expose them to the peoples fury and to the Rulers Revenge than thus to make them the Causes of the Naâ—ions Calamity R. B. 1. And is there not sin among us even among us also And are the sins of such as we no Causes of our publick calamities And would you thus leave us all desperate in Impenitency May not we Repent and must we not Repent if we will be forgiven When we are freed from the Condition of the Law of Works is Repentance become so intollerable and hard a Condition If we Repent not shall we not all perish Luke 13. 3 5. Do Angels rejoice at a sinners Repentance and shall we take him for their enemy that calls them to it 2. Is not Impenitency a greater Reproach to us in the eyes of those by whom we suffer than our Repentance would be And doth it not exasparate them to see men justifie unquestionable sin 3. What if God Record even good mens sins and tell a David what evil they should bring upon his house and what a plague his numbring the people brought on his Kingdom and so of others Doth he hereby expose them to be odious No but by Repentance would make them amiable 4. Is not sin odious whereever it is found And God is no respecter of persons Must we not loath our selves for it It is he that sinneth that maketh himself odious and he that calleth him to Repentance would take away his odiousness Though the sin of a penitent Manasseh may cause the Captivity And he that justifieth it and fathereth it on Christ and the Spirit and Religion would make Christ and the Spirit and Religion and the Church odious lest he should be known to be so himself 5. And do not most good Ministers and people publickly confess to God that our own sins have been the Causes of our Calamities Read Mr. Pool's Vox clamantis and Mr. Stukeley's Book and judge accordingly of others And do you think that they thereby expose good people to the Magistrates hatred or revenge Or dare you charge them with hypocrisie as if they spake not as they thought Alas man what dayes of Humiliation do you use to keep for the sins and miseries of the Land Do you only confess your adversaries sins How easily can some men Repent if it were other mens only that they were to Repent of if the confessing of such might be called Repenting Adeo familiare est omnia sibi remittere nihil aliis inquit Patercul Sect. 8. E. B. p. 3. If in separating our sin is so great that the place where we live cannot be held innocent but must suffer from the hand of God for our sakes we are certainly a people who deserve to be hated of all and the Confiscations Imprisonments and Deaths which some of us have already felt are no longer to be bewailed and grieved for as persecutions of the innocent but rather to be rejoyced and gloried in as due punishments R. B. Such stuff may go down with those that will swallow all that seems to lift them up But 1. It was not separation from forms of Worship only or chiefly that I spake of 2. None of us are absolutely Innocent but only comparatively and secundum quid 3. Here are two false Doctrines more implyed The first is that they that so sin as is here described deserve to be hated of all For though secundum quid so far as we are sinners we are loathsome and deserve to be hated yet the same person being in Christ and pardoned and having the Spirit and Image of God is amiable And therefore the Phrase must follow that which is predominant in them And according either to fitness or custom of Speech you cannot without falshood say that they deserve to be hated of all whom all are commanded specially to Love Did David deserve to be hated of all because his numbring the people brought the plague Yea or Aaron that made the Golden Calf Do you consider what you write How that thus you make all or most or very many of Gods Servants such as deserve to be hated of all For how few are they who do not so sin as that the place where they live cannot be held innocent but must suffer from the hand of God for their sakes For Chastisements are threatned to them and to the societies that they defile And they are chastned of God that they may not be condemned with the world And how few can say the place where I live is not the less innocent for me nor suffereth ever the more for me 2. And it is false doctrine that Imprisonments and Death are due to all such What kind of Politicks would you write Must every man be imprisoned and put to death who makes the place not innocent where he liveth and hath a hand in bringing down judgements on the Land God afflicteth for what sin he please But Judges must not Hang men for all that God afflicteth the Land for But alas that you should reason for Impenitency Sect. 9. E. B. p. 3. Your next attempt is to free your self from being looked upon as an earnest and active instrument in the late Wars R. B. This is another visible falshood in matter of fact Alas Brother that you should no more heed what you read or write The question that I spake to was only Whether I was as guilty in stirring up and fomenting that War as any one whatsoever And is this comparative question any kin to that which you now falsly father on me Sect. 10. E. B. p. 4. I must confess your bold and
Principles of Church-division and censorious unwarrantable Separation I Know there is in Holiness a contrariety to sin and Heaven and Hell must finally shew the difference for ever And to reconcile them is as unpossible as to reconcile Light and Darkness I know that it is the endeavour of every faithful Minister of Christ to make this difference plainly known and in Doctrine and Discipline to separate the precious from the vile and to make ungodly men know that they are ungodly and to give to each their proper portion and to keep the Churches as clean as they can by lawful means I know that the ruine of this purging and differencing Discipline is a great part of the lamentable ruine of the Churches and occasioneth that scandal to the Mahometans and Heathens because of the wicked lives of Christians which is one of the greatest hinderances of their conversion And that all Christians should use their utmost skill and power to recover Religion to its primitive Purity and Splendour and Discipline to the most effectual regular exercise And I know that in mens private converse there must be a great care what company we converse with and especially whom we make our familiars And that to be indifferent and to intimate an equality or likeness of the godly and the wicked in doctrine communion and familiarity is a notable sign of an ungodly person And upon these accounts I know that when persons are newly recovered from ungodliness themselves they are very much inclined to fly from the company of such as far as their safety doth require And by this inclination and their ignorance they are frequently tempted to go further from them in Church communion than God alloweth them to do and instead of separating from them in their sin to separate from them in their duty and to separate from the Churches of Christ in his true worship because of the mixture and presence of the bad And this they are drawn to 1. By forgetting the Scripture pattern and state of the Churches even in the purest age and thinking only what they desire rather than what is to be expected or done 2. By forgetting the difference between the Church visible which is alwayes mixt with Hypocrites and offenders and the Church invisible which shall all be saved 3. By forgetting the difference between their private familiarity where they are choosers of their company themselves and their Church communion where the Pastors are the Rulers and Judges of the fitness of the members Or else not understanding that this use of the Keyes and judging of the fitness of the members is indeed the Pastors Office and not theirs 4. By not considering that nothing must be done by Discipline upon Offenders but in a course of Church-Justice upon due Accusations Summons Audience Proof and patient Admonition And not by casting out any irregularly upon the expectation of every one that will say that they are ungodly and scandalous 5. By forgetting the great difference between joyning with men in sinful actions and joyning with them in their duty in which they should be encouraged 6. By forgetting the great difference of keeping in our own place and duty though bad men are present and going out of our place and duty to joyn with them in sin 7. By forgetting that God will have all mens own wills by Choosing or Refusing to have more hand in their Welfare or Misery than other mens And if they mischoose the sin will be their own 8. By forgetting that God hath not left the Church at arbitrary liberty to judge any Godly or Ungodly at their pleasure But hath given us a set Test or Rule to judge them by which is their sober Profession of Consent to the Baptismal Covenant upon which the Adult and their Infants have right to Baptism And being Baptized have Right to Church Communion in all the Acts which their Age and Understanding makes them capable of And it is Church-tyranny to refuse such as shew this Title till they are openly proved to forfeit it by Impenitency in gross sin after publick admonition and due means This is the truth and the method of Christs discipline and the Rule of our Communion 9. By superstitious placing their Religion in indifferent and undertermined things and laying a greater stress on the words of prayer than there is cause Overvaluing their several outward forms expressions and orders in the worshipping of God when instead of provoking each other to faith and fervency to Love and to good works they place more of Godliness in words and circumstances which God hath certainly left free to every mans conscience than God doth place in them And one thinks that he is irregular that prayeth without a set form and another that he is ungodly that prayeth not by the Spirit who useth a set form when both do but speak their own superstition and make Laws and Rules which God never made Superstition and our own additions in Religion even in those that cry out much against it is the occasion of most of our Church-divisions One side supposeth every disorder or unfit expression in free prayer to be a greater fault than indeed it is And that its unlawful therefore to joyn with a Church that hath no set forms Another party supposeth the forms in the Church Lyturgy to be worse than they are and that it is unlawful to joyn in them or to receive the Lords Supper when they are used When as God hath neither tyed us to set forms nor from them save only as unsuitableness to any particular persons may make one less edifying than the other And both free prayers and set forms studied prayers and sudden prayers are all the work of man as to mans part and therefore they must needs be imperfect and faulty as man is And yet in both we may pray by the Spirit even with the holy and fervent desires which the Spirit exciteth in us And the Spirit may ordinarily be a Spirit of supplication in us and help our infirmities in the one way and in the other And therefore though I will not equall them For I prefer some mens free praying before any forms and I prefer the Common prayers before some mens free prayers yet I may say that I will neither Assent and Consent to every word in the one nor in the other no not of any man that ever I heard And yet I will not take it for unlawful to joyn with Church or Family or person in the one or in the other yea upon long experience if I had fully my own choice and liberty I would use free prayer one part of the day or one day and a well composed form another part because I see commodities by both and such inconveniences of either way alone as are if possible to be avoided But when the Mind hath received a prejudice against either way by Education Custom or former distastes no reason how clear soever will overcome it till age and
after admonition and discovery of offenders will not use her authority in casting them out doth partake of their sins and becomes as guilty as they and therein as unworthy of communion I cite Gods word as my Rule of speaking and yours as that which I may suppose sheweth what you expect to hear All that I now desire of you is to bring your self to some impartiality in reviewing the two Libells which you have written And if you cannot yet condescend to hear the judgement of some understanding impartial persons who have seriously perused your writings and mine And hate not repentance and set not your self against it and justifie not all the Crimes false Doctrines and eighty untruths which your two Libells do contain And beg of God more Judgement Humility Meekness Considerateness and tenderness of Conscience And abuse no longer the souls of weak Christians with such false Doctrine which you defend no better than I have done I rest A desirer of your Repentance and Sobriety Richard Baxter M. 4. Jun. d. 9. 1671. A second Admonition to Mr. Edward Bagshaw written in some hope of curing his IMPENITENCE or at least of saving some of those in London Northamptonshire and other Counties whom he hath laboured to pervert by FALSE DOCTRINE and FALSE-REPORTS which tend to destroy 1. The Soundness of their Judgements by dangerous Error 2. Their Christian Love and Unity by Love-killing Principles and Divisions 3. And their Christian Practice by sinful Censures of and Separations from the far greatest part of the Vniversal Visible Church of Christ and Communion of Saints and the publick Worship of God and consequently to the destruction of their own souls and of the Churches To Mr. Edward Bagshaw HAving told you in my first Admonition p. 145. that if you write any more at the rates you did I should give you the last word as not intending to confute you c. I found my self in a streight when I read your second about my duty Though you trampled admonition under your feet and turn again and all to rend me I ought not to take you for a Swine or Dog and give you up as wholly hopeless till there is no remedy being under the command Lev. 19. 17. Thou shalt not hate thy brother in thy heart thou shalt in any wise rebuke thy neighbour and not suffer sin upon him And Charity forbiddeth me to desert all those souls whom you endeavour to seduce by denying them necessary information and silently to suffer them to live in all the sins in which you would ensnare them And yet I have been chidden by so many for answering your last Writing as containing such palpable scurrility impertinency and error that I am afraid of wasting my time which I might better employ and preferring a lesser matter before a greater And I expect you should charge me as a breaker of my promise But of that you have your self discharged me it being conditional If you write at the rates you did c. and but the expression of my Intentions which I may well alter when your alteration calleth for it For though you neither express Repentance nor Amend the faults of which I did admonish you yet you here attempt such a Plea for separation as you did not in your former writing where you seemed to expect that your bare assertions should be believed but now you pretend to more argumentation which therefore I shall take into consideration But still I perceive the unavoidable streights into which you cast me in the performance If I mention your Error and Sin you will think that I make you odious and trample upon your honour and cause your persecution and strengthen your adversaries And if I silence them all I shall leave you under sin which is worse than persecution and I shall neglect the souls of others and I shall betray the honour of Religion as if its followers were but such as you and as if our Cause were guilty of all the Error and sin which you maintain And if you are to be believed if I do not reprove you I shall but little differ from you For you say of another case pag. 11 12. There being but little difference in the sight of God c. And what should I do with you when you cast me into such a streight Why this I take to be my duty 1. Impartially first to consider of all the evil which you charge upon my self that I may not be guilty of the sin of the times which I am constrained to lament in others that is An obstinate Enmity to Repentance nor yet unthankfully neglect any help that God shall any way vouchsafe me for the discovery of my sin 2. And then so to acquaint you with your errors and miscarriages as may tend 1. To your repentance 2. And to other mens preservation 3. And to vindicate Religion and the faithful afflicted Servants of Christ against the unjust accusation of those who would make the world believe that your Case is theirs and that their principles and practices are such as yours 4. And in all to preserve that just esteem and love which I owe you as one that I think yet upright in the main I love your zeal for that which you take to be the Truth I greatly love your Fortitude of mind and undaumedness under sufferings as such and being so much above the fear of man And I think it a thousand pitties that you have not 1. A better Cause 2. A humbler mind and better acquaintance with your self 3. A sounder and clearer judgement 4. More universal Charity 5. More sense of the mischiefs of sinful divisions 6. And especially more Sobriety and Caution and less temeâ—â—ty and heedlesness of what you read and what you write and more tenderness of Conscience to avoid untruths 7. And more impartiality to see that evil in your self and those of your opinion which you can aggravate in those by whom you suffer and 8. Lastly That you have not less Enmity to Repentance and that you take an invitation to Repentance to be a malicious reproach and will not understand why God recordeth his servants sins nor will consider how much better it is that the reproach of sin do fall upon us than upon our Religion or the Church of God and that we our selves confess our sins than that our adversaries upbraid us with Impenitent justifying them And while you are so notoriously wanting in all these things the greater noise your sufferings make the more injurious you will be to the Truth and to your brethren and the greater hardning to others And Satan will not only use you to the corrupting of well-meaning peoples minds and to the suppression of Truth and Love and Concord but also to the reproach of suffering it self And while you cry out of persecution you will prove a notable cause of all our defamations and afflictions and a great temptation to the actors to justifie what they do And now
on these terms I shall consider of your words and help you better to understand your self Sect. 1. E. B. It will be a favour if I look on you as one that desireth not any such expressions of familiarity as to be called Brother Reply You may suppress your own Charity but not mine you may call me what you please but I will call you what I think my duty requireth me to do As Optatus initio tells the Donatist My warrant is ubi supra Lev. 19. 17. 1 Cor. 5. 11. If any man that is called a Brother be a Railer And 2 Thess 3. 14 15. If any man obey not our word by this Epistle note that man and have no company with him that he may be ashamed yet count him not as an enemy but admonish him as a Brother But it is the Spirit or tendency of your Doctrine and principles to renounce fraternity with all of Christs Church that are not liker to your self than I am Pag. 2. You tell me that I shew how much I am for a middle way neither hot nor cold for a luke warm and neutral indifferency Reply I take your warming in good part I daily beg of God that the decays of my natural spirits and fervour by frigid age and weakness may not abate the true fervour of my soul much less any abatement of the estimation of holy Truth the search of which hath been the unwearied business the almost uninterrupted pleasure of my life And specially that my love to God and Heaven and Holiness may not decay which alas was wofully cold and little at the best But I confess to you that I am for a middle way between fury and stupidity pride and baseness superstition and profaness the love of Anarchy and Tyranny and many such like pernicious extreams And you remember me of the folly of my youthful ignorance in which I presently suspected any man of tepidity and carnal indifferency who wrote for reconciliation of Contenders and for a middle Conciliatory way such as about Arminianism Pet. Molinaeus Vsher Vossius Davenant Hall Preston Fenner Crocius Martinius Camero c. and so in other points O Lord forgive the sins of my ignorant unexperienced age Sect. 2. E B. I hope you are not to learn that every untruth is a lye R. E. I suppose your citation of John 1. 62. 2. 21. is mis-printed for 1 John 1. 6. 2 21. The first of which saith If we say that we have no fellowship with him and walk in darkness we lie and do not the truth The other saith that No lie is of the truth But do either of these say that every untruth is a lie Is it not enough to hold 1. That every designed untruth which is positively voluntary is a lie 2. And that every rash and carelesly uttered untruth which is privatively voluntary that is where the will omitteth its Office is a lie Sure brother these many will be heavy enough upon you you need not contend by false doctrine for any more And supposing that you are not to learn how singular you are in this assertion is it any sign of your humility to think that so few Divines before you who so little avoid it did know what a Lie is If I had called you a wise a calm a sober and charitable man when I had no evidence of the contrary how can you prove that this had been a lie You tell us anon that Prophets Nathan Samuel and good men have been mistaken And did those Prophets lie You deny not that your Brother Powel was mistaken And yet you would not have it said that he lied Let this go therefore for your first false doctrine when you say that every untruth is a lie Sect. 3. E. B p. 2. You are not afraid to dethrone the Scripture from being a perfect Rule Par. 1. p. 99. 100 101. R. B. Though all untruth be not a lye I cannot say that this is none I have no such word or sense I maintain the Scripture to be a perfect Rule so far as it is a Rule But so far as it is no Rule it is no perfect Rule I do there maintain that it is not a particular Rule for a Watchmaker a Carpenter a Physicion a Mathematician a Musicion c. to do their work by nor what Metre or Tune to sing a Psalm in and such like but only a General Rule for these And because you charge this on me as my error if I can understand you this is your second false doctrine implyed that Scripture is a particular Rule for the things which I there exclude And a third false doctrine implyed that if it were not so it were not a perfect Rule For your words have no sense which I can discern if this be not the sense of them Whosoever denyeth the Scripture to be a particular Rule for the things instanced by R. B. p. 99 100 101. doth dethrone the Scripture from being a perfect Rule But so doth R. B. Ergo your Major includeth the two fore-mentioned false doctrines Sect. 4. E. B. The whole design of your Book was to make your Brethren that have not your latitude and cannot reach the subtilty of your distinctions odiâ—us c. R. B. Here is a former falshood justified and doubled or increased 1. It is false that this was any design of my Book 2. But that it was the whole design what man of Sobriety that ever read it could imagine 3. Yea and that these brethren that I designed to make odious were such as have not my latitude and cannot reach the subtilty of my distinctions Sect. 5. E. B. Many hundreds of sober impartial and unbyassed persons have carefully read your Book as well as my self and they all make the same judgement of it R. B. I will not number this with your bare falshoods Whether many hundreds have told you their judgement of it who have read it I know not But contradictories cannot be true on both parts It is a slander therefore of so many hundred such persons which you utter For if they were indeed sober impartial unbyassed persons and carefully read the Book it is scarce or not at all possible but indeed a contradiction that they should judge it the whole design to make my brethren odious that cannot reach the subtilty of my distinctions Sect. 6. E. B. p. 3. You call separation a crying sin nay the crying sin and you scruple not to insinuate that all the judgements which in this Nation we do either feel or fear were to be charged on separation as the principal procuring cause R. B. Here is your third falshood in matter of fact There is not a word in the places nor any where else in all my Writings if I know what I have written that chargeth all this on separation as the principal procuring cause But the contrary in the comparison is oft and plainly asserted and greater
matters when all your curious Enquiry into an open matter of fact what so many persons hold could do no more to save you from mistaking it If you never read what lrenaeus Lactantius and others of old held If you never read what is written by Mr. Mead Dr. Twisse Mr. Archer c. Did you never read any Pamphlets within these thirty years that say more Did you that converse so much among such never hear what I that so seldom converse with them have heard so oft and seen offered me in Writings that I might have procured the Printing of them Do you believe that none of the Levellers or those whom Oliver Cromwell suppressed under the name of Fifth Monarchy men held no more Did Venner and his company think you hold no more 2. But so strange is your forgetfulness or your self-contradicting faculty that you need none to tell your Readers that you write untruths but your self Do you take no notice that all that is my words is that such a Holy and Righteous Government is desirable and may justly be sought as all Christians agree But your profession is that most of your converse is with those that do in faith expect it And could you see no difference between seeking it and in faith expecting it I desire the conversion and salvation of all the men I know and I seek it of God in prayer and of as many of them as I have fit opportunity or ought so to do at least I desire the Conversion of all the Kingdoms and people of the world but whether I may in faith expect it I am so ignorant that I cannot tell I desire and seek by prayer of God that all the world may have holy and just Governours but I cannot boast of so much faith or hope in this as those that you converse with As proud as I am I freely confess my Ignorance to you But certainly they that take it for an Article of their faith do carry the Notion further than I can do who profess that I am ignorant of it whether it be a promised thing or not Sect. 24. E. B. p. 7. Because you dare not own any hazardous and persecuted truth and you find it far easier in your Notional Divinity to recant all that formerly you were convinced of than to bring your heart to a willingness for Martyrdom R. B. 1. You spake of danger before you now add Persecution and Martyrdom intimating that this is such a persecuted point which as far as ever I heard who live in the same Land and have as hard thoughts of persecution as many others have there is not any thing true in your intimation Name the Law that is against the Opinion of the desirableness of a holy Government of all the world Name the person that ever suffered for that Opinion Though those that will resist or pull down Governours because they take them justly or unjustly to be ungodly may suffer for it Again therefore to imply danger of Martyrdom for that which no man that ever I heard of suffered for and to feign the avoiding of that danger to be the Chief Cause of my recanting or changing my mind or words which I never recanted or changed is a monstrous course of fiction and temerity 2. Your talk of Recanting all that formerly I was convinced of implyeth more temerity and falshood Any man of humane modesty would have thought All too bigg a word when the instances produced by him prove nothing If you refer to the Revocation of my Book you should have opened your eyes and seen that I profess not to Recant all the doctrine of it though I revoke all the Book and wish men to take it as non-scriptum And sure that passage had no peculiar recantation 3. But if Recantation be so easie to me remember that I pretend not to Infallibility nor am altogether unwilling to Repent As for Martyrdom I take it to be every Christians duty yea necessary to salvation to prepare for it that is to deny his life and to forsake all in true resolution for the sake of Christ and hopes of Heaven But how far my heart is brought to a willingness of it though I am sure you know not and therefore venture to speak what you know not yet I have no reason to boast nor to be self-consident nor to be high-minded but to fear Sect. 25. E. B. And this alone I take to be the true cause why so weakly and so unlike a Minister of the Gospel you inveigh against sufferings For you have never yet experienced either the comfort or the cleansing of them and therefore venture rashly to speak evil of what you know not and which I fear you have neither courage nor affection to venture the tyral of I speak it to your shame R. B. 1. Thus sin useth like a River to run on the longer the greater Wonderful that you can believe the people that fear God to be so sottishly credulous of all the falshoods that you shall tell them as not so much as to open the Book which you accuse and to see that you deceive them If you will prove that true which you say it must be by this argumentation He that telleth men that sufferings have their temptations as well as prosperity and warneth men to fear and avoid those temptations doth weakly and unlike a Minister of the Gospel inveigh against sufferings But so doth R. B. Ergo But the Major is false and therefore insufficient to support your false Conclusion Let the Reader but peruse my words and if he find one syllable of inveighing against sufferings let him believe you the next time and take you for a man that hath not quite forfeited his credit 2. And what friendship to sin and continued enmity to vigilancy and repentance do you express when you were told an unquestionable truth and but warned of an unquestionable danger and duty to reject all so senslesly and that with such false retortions Tell your followers 1. Is it false or true that sufferings have their temptations as well as Prosperity and in particular to drive us into uncharitableness and extreams from them that we suffer by 2. Are not you and others that suffer in danger of such temptations and sin in sufferings 3. Should not such temptation and sin be carefully watcht against Is there any falshood in all this 4. And is he fit to glory in the cleansing fruit of sufferings that shall falsly say that such a necessary warning is an inveighing against sufferings c. 5. Do you believe that they that turned Quakers in Prison are gainers by their sufferings or they that lose more of their Love than of their Liberties 3. If I never experienced the comfort or cleansing of sufferings I have cause of great lamentation as having suffered very much in vain I will not with Paul here glory in my infirmities but I shall confess that they greatly aggravate my sin
for leisure to refell FINIS ERRATA IN the Contents Page 2. Sect. 24. for meant r. recant Sect. 5. p. 5. after and adde into Epist p. 4. l. 27. for that r. and. p. 41. l. 2. r. writings shew p. 43. l. 22. for quod r. quid p. 86. l. 15. r. and by Mr. Eliot p. 93. l. 12. for confirmed r. confined p. 100. l. 1. r. have not p. 105. l. 21. for designe r. deigne p. 120. l. 9. for your r. their p. 146. blot out the two first lines repeated p. 181. l. 16. for occasions r. accusations less litteral errours are past by BUT I have one thing more to Advertise the Reader of that I was too blame to believe Mr. Bagshaw in his recitation of my own words in his pag. 5. where he saith that of Cromwell himself though he dyed in his sinful Usurpation without manifesting any repentance I give this Saint-like Character in my Pref. to the Army The late Protector did prudently piously c. exercise the Government Having noted that I spake against Oliver a few leaves distant I too rashly believed Mr. Bagshaw that this passage was spoken of him too But upon perusal I find it is most notorious that I spake it of his Son when the Army had brought him to a resignation which any man may see that will peruse the place Hereafter therefore I will not so hastily believe so common a in what he writeth of the most visible subject of my self or others 1st False Doctrine 1st Falsehood in fact Second false Doctrine Third false Doctrine Second Falshood 1. Crime A slander of many hundreds 3. Falshood 2. Crime Justifying or excusing sin under Judgements 3. Crime Taking a Call to Repentance for a heinous wrong 4th False Doctrine 5th False Doctrine 4th Visible Falshood 5th Visible Falshood 4th Crime Impudent Calumny 6th 7th falshoods 8th Falsehood 9th Falsehood 10th Notorious Falshood and a Calumny 11th and 12th Falsehood and Calumny 5th Crime Calumniating insinuation My word to the Army heretofore 13th 14th falshood 6th Rash Calumny 15th Falsehood 7th Self-condemning calumny 16th 17th 18th 19th and 20th visible falshoods 21st Falsehood implyed 22d Falsehood implyed 8 Self confutation Calumny 23d Falsehood 24th Self-dâ—clared falshood 24th Falsehood and a calumny repeated 25th and 26th Falsehoods 9th Crime rejecting and slandering readful warning 10th Crime Self-denying 11th Crime Excusing false prophecying to the dishonour of Gods Spirit 12th Crime Paralleling false Prophecies with the Prophets words in Scripture 13. Crime Scripâ—ures eluded 14 Crime Duty reproached and scandal made a duty Of Pride The Reasons of my publick Communicating 27 28. 29. Visible untruths 15. Crime Impudency in calumniating Of Justification 16 Crime Resisting and reproaching other mens labours for the service of God and the good of souls with confidence in notorious falsehood Of much writing The Case of separation Self-condemnation 30th and 31st visible Untruths 32d 33d Untruâ—hs Blind sophistry and palpable fallacy How a Parish Church is or is not part of a Diocesane Church The same fallacy with an untruth Whether a Parish Minister be but a servant to the Diocesane Whether all the Parish Ministers consent to persecution Slander Of reproving sharply the sins of others Narrow Communion Mr. Bagshaw obligeth me to reprove him sharply left I be guilty of his sin All sinners are not to be separated from 6th False doctrine 34th Falshood and slander 35th Falshood 7. False doctrines at lest implyed Q. 1. Whether it is an indispensible duty to maintain all our Christâ—an liberty or what Luke 14. 18. Isa 61. 1. 2 Pet. 2. 19 20 21. Act. 18. 26. 2 Tim. 2. 26. 2 Cor. 3. 17. Heb. 2. 14 15. Gal. 4 3 9. Romans 8. 15 2. Iohn 8 31 36. Romans 6. 16 18 22. Q. 2. Whether there be no way but separation to preserve our Christian liberty 8. False doctrine 9. False doctrine Whether not separating be prejudicial to a fundamental viz Christs Soveraignty The Case Acts 15. Acts 15. against the Sparatists Mr. Bagshaw's too loose communion with all Hereticks that impose not His own Imposing Of approving what we joyn in Whether he be an Hypocrite who joyneth with any manner of Worship which he approveth not Self-contradiction Whether no Church may be communicated with that is not such as Christ called and designed it to be When a Church is to be separated from for approving sin 10. F. doctrin 11. Dreadful false doctrine Read and fear the tendency of separation Mr. William's doctrine More of the Causes of separation Boasting Ignorance 12. False doctrine and pernicious 36th Untruth Whether the true Reading and uncorruptness of particular Texts be sufficiently known by the light of the Scripture alone A lame deceitful recital and 17. Crime Cruel judging millions unknown without a Call 18. Crime Justifying a falshood while you openly your self detect it 37. Untruth implyed 38. 39. Untruths implyed 40. Untruth implyed 41. Untruth notorious Wisdom and humility in the dark Phil. â—â— 26. 42. Untruth 43. Untruth 44 Untruth 1. Untruth of Mrs. 2. Untruth 3d Untruth 4th Untruth 5th Untruth 1st Untruth 2d Untruth 3d Untruth 4th Untruth See Jer. 28. 6. 5th Untruth 6th Untruth 7th Untruth 45th Untruth by E. B. A new sort of Honesty Envy and partiality Superstition * 46th Untruth * 47th Untruth * 48th Untruth The self-evidencing light of Scripture what it is