HUMBLE ADVICE TO THE CONFORMING AND NONCONFORMING MINISTERS AND PEOPLE, How to behave themselves under the present Liberty.  
By the AUTHOR of Toleration not to be abused.  
LONDON: Printed for James Collins at the King's Arms in Ludgate-street, 1673.   

ADVICE TO THE CONFORMISTS and Non-Conformists.  
SOme, that think I have sufficiently discovered both the sin and the danger of the present Separation, desire I would further consider what may be seasonable to offer by way of remedy: but when the foundations are out of course, what can I say or do?  
Our Church now suffers as the Church of Corinth did, by Schism and profaneness: and we have noted, that our Divisions and Separations are the cause of 
General.  the first, which (as I have shown in another place) can not way be fully removed, but by our reunion in the public Temple Worship: as our profaneness, the other great mischief and disease of the time, by a speedy, and hearty, and general reformation of life.  
There is a comfort attending good endeavours, even when there is but little hope of success: wherefore, if it be not a presumption to follow the example of one otherwise minded, I shall venture to produce my direction; and what I humbly conceive to be the present duty both of the Conformists and Non-Conformists, in order to the securing the Church from total shipwreck in the present storm; adding my petition also, that both would lay it to heart.  
It is a time of liberty, and men are very apt to do what seemeth right in their own eyes: and I could even wish that they would do so in earnest; if they would first wipe off the dust of prejudice and passion. For I doubt not but we are generally convinced by the Gospel, which we all profess, that it is indeed our duty, and interest too, to love one another, yea to forbear and yield to one another, yea to deny ourselves in the little satisfaction of having our own wills and our own ways in small and indifferent things for the public good; and to follow peace and holiness with a conscience void of offence towards God and all men.  
But that I may be a little more 
More parcular.  particular. I cannot believe that we indeed differ about the existence of Heaven and Hell; or in our notions of true Godliness, as some in their heats have intimated: or that our wisest Adversaries think, whatever they say, that the Ecclesiastical Powers and Courts are merely mercenary, or do really and intentionally encourage Vice, or discountenance solid and true picty: yet my hearty and humble request to them, in the first place, is, that they would consider; 1. What the cause of their present Contempt may be; and whether something be not too justly imputable to ourselves, which ought not to be carefully searched and reformed before it be too late. Methinks 'tis adviceable, now you have so little to do with Schism, that you so turn the edge of your power against profaneness, as it may appear you are as hearty against this as that; and that none may think any longer, they have cause to leave us as enemies to God and godliness, and good men.  
I have reason to affirm, that zeal was never guilty of a grosser slander, then by saying, that the present Clergy of the Church of England, is generally ignorant, 
The Clergy.  idle, profane, and opposers of godliness; under which guilt I hearty pray that none may die impenitent. Sure, if this zeal had any ground or love, it would be more Regular, and follow Mr. Baxter's good advice, and by proper complaint and proof endeavour, at least, our Reformation or Ejection. But 'tis too too uncharitable and groundless. I am confident, it is nearer to truth to say, that this Church hath not been blessed with a more Able, regular, and pious Clergy, these hundred years (and then I might say a thousand) then at present; which I mention not to flatter, but to encourage my brethren to perseverance and continuance in Welldoing, under all such ha●d Speeches of ignorance and malice against them.  
Yet it cannot be denied, that 
Too many faulty.  the few ignorant and scandalous Ministers, found here and there amongst us, are too many: and until the power of the Bishops, both as to the Admission and ejection of Ministers be more enlarged, and better Countenanced by Law, we may wish a through amendment in this particular till our hearts ache; yet these slanderers might know that the Church is purged of some such notorious Scandalous persons daily, where the power of the Church can do it: and where it cannot, we should pity, and not clamcur. Would the Patrons be pleased to 
Patrons.  consider their great trust a little better, they might lay a foundation of better hopes for the fu●ure: and O that the Lord of the Harvest would put it into all their hearts, not only to dispose of their gifts freely, but wisely; and first to take advice with able unconcerned persons before they present their Clerks to the Bishop; that there might be no temptation upon him to admit the unworthy for fear of a Quare impedit.  
But, my brethren, (I mean you who are not ashamed to be called Conformists) may not conscience of our duty supply all the real or supposed defects in the Law? why should any of our l●ves be a shame to the best profession? why should Omission, maladministration of our Office, cause the Philistims to triumph, or blaspheme that holy Name by which we are called, both as Christians and Ministers? Do our Enemies strike us in Malice, and is it not in our power to turn it to our benefit? Let the Dagger that is intended to stab, open our Impostume, and let out our Corruption.  
1. Consider your Calling, and 
Do your whole Office.  know that both God and man, and the Souls of your People, and the credit of Religion, and and the present Security of the Church of God, expects your diligence and faithfulness in the Duties of it; and it is but r●cason, your Enemies being Judges. One that is no great Friend, saith of us, They s●ould consider, that 
Reflect on Toleration not to ●e abused, ●3  the Declaration requires of them exact C●nsormity; and indeed it is but reasonable (saith he) that those who will Conform, should be exact in the doing of it. Let not the abuse of Liberty in others wear out the Sense, or abate the performance of your Office; for you know you are obliged both to be Sincere and Entire, wanting nothing, either of Inward or Outward Worship required at your hands: Thus you will fulfil your Ministry indeed; and doubt not, but Duty will ever answer itself to God and Man, when little Arts and Devices for Sinister ends run into the dark to hid themselves.  
2. Why should it be said, that 
Preach better.  the Non-Conformists do out- preach us? Have they better Parts, or more Learning? It cannot be said. Hath Use procured them a better Habit, or Knack of Preaching, as they call it? I can hardly believe it: if in any it be so, 'tis not generally; and where it is, let it be our shame: let it quicken our study and practice for our improvement. Are they affectionate, so be ye: are they practical and pious, so be ye. Never be ashamed to learn good of an enemy; especial●y when by that good you shall not only be more effectual for the good of your people, but remove a scandal from your persons and office, and the whole Church of England, that suffers by some pitiful and careless Preachers.  
Especially let us consider the 
Mind the Rule of Preaching.  rule and end of our Preaching: the rule is the plain Word of God, and the Doctrine of it, as it lies in the Doctrine of our own Church. I need not tell you what advantage our Adversaries take 
Reflection p. 13.  from our juvenile extravagancies in this kind: they tell us that many preach Socinianism, and make the practice of such (most unreasonably!) no small reason of their Nonconformity. But is it a matter of p●aise to us, that the Non-Conformists shall plead their kindness to the Doctrine of our own Church against us? Is it indeed our glory to use this liberty in Doctrine, and their shame to use the like in practice? Is there no Nonconformity in point of Doctrine? Is it wholly contracted into the one point of Worship? To what end did you subscribe the Articles? To what end did you promise otherwise at your Ordination? When you forsake your Youth, I hope you will leave this vanity, whereby you indiscreetly disturb the Church, and open the mouths of gainsayers to very little purpose: and though it is but your own personal folly to do so, and cannot possibly have an influence upon our public Doctrine, as weak men would fear: yet shall I praise you in this? I praise you not.  
Consider also the end of Preaching. 
The End of Preaching.  Design nothing so much in contriving and uttering your Sermons, as the saving yourselves and those that hear you. Preach faith and repentance, and the plain practical Catechetical points, with that solidness and zeal that may commend you, not to the idle Humms, but the very Consciences of your hearers: while with full evidence they are convinced, that you desire their good, and design their happiness; and no temptation may be left them to forsake your Ministry for their edification. Let nothing savour of Self-esteem, Self-seeking, or revenge upon persons or parties; or of flattery and connivance at sin in any; have no jerks or reflections at true piety or strictness of life in any. Let a formal, dull, and flat spirit of indifferency in Religion be far from you; for why should you preach away your people? Whatever you imagine, this is not your wisdom; he that wins souls is wise.  
Yet you must consider also, 
Catechise.  that all your duty is not discharged when you have read prayers and preached a Sermon; lay a foundation for the establishment of the next (and we hope better) Age, by Catechising the Younger sort, and opening the fundamental points of the Catechism to them. Labour to be serious and seasonable in your Discourses to the Sick; and be ready to Visit them upon all occasions. And take all opportunities to discountenance Vice, and Vanity; 
Shame Vice.  and to imprint upon your People undoubted apprehensions of Piety both of your Persons and Calling: F●r certainly, something else should show us to be Ministers of God, besides our habit, especially, when that is despised.  
We pray daily, that the Ministers of God may be endowed or clothed with Righteousness: It 
Left the Church suffer.  is a Garment as well for defence as for Ornament, both of ourselves, and the Church of God; who usually is wounded through the Sides, and suffers reproach, by the real or pretended looseness of her Clergy. I have reason to think your very Enemies know you are much slandered: Yet 'tis pity your Lives should be other than such, as no imputation can fasten upon you. The Fire is kindled, O Lord, let the Sons of Levi be purged as Gold and Silver, that they m●y offer unto the Lord an offering in Righteousness.  
Where the Laws have determined 
The Laws our Rule: but Love also.  you, make them your Rule; but in other things let me beseech you to show your Charity and love of Peace, and (as much as in you lieth) your inoffensiveness to such as despise and persecute you, as our common Lord hath commanded you: For, except your Righteousness exceed the Righteousness of the Scribes and Pharisees, you are not worthy of the Kingdom of Heaven.  
I fear some of us have very needlessly stirred a Spirit of Jealousy in our Brethrens against us these three ways; 1. By slighting the Office of Preaching. 2. By taking new methods in the use of that Office. 3. By speaking unwarily in the favour of Popery: And seeing your Adversary's have objected them all against us, giv● me leave to take notice of the offence; and to speak my mind freely and plainly upon e●ch of them.  
For th● first touching the Office ●f Preaching: I am not ignorant, 
'Slight not Preaching.  that the Temple is called t●e H●use of Proye: And I can by no means consent with them, that compare it with, much l●ss with th●m that prefer Preaching before Prayer.  
I know also, that the Apostles 
Matt. 28. 19  had their great Commission to Preach, that they might teach the Nat●o●s, and convert the Infidel World to Christianity; yet the Disciples were to be taught afterwards, v. 20. And it cannot be denied, bu● that they were first sent to the House of Israel; and that they accordingly Preached to the Jews, who were yet the Church of God: Among whom our Lord himself opened the Scriptures, that is Preached in the Temple. And I think ●t was never yet affirmed, t●at Prayer was the only, though ind●ed it was the chief, use of the Temple: Neither is th●re any rea●on, that either the one or the o●her, should josle out its Fellow.  
Who dare affirm there is not as true & real a need of Preaching in the Church, for Conversion t● Sincerity and Edification, as in the World for Conversion to the Profession of Christianity? 'Tis evident, the Prophets of old preached nothing more, or more frequently, to the Church of the Jews, than Conversion; and under the same term too: and therefore, let none be so bold with Scripture as to call it Canting.  
And let me whisper in your Ear, that Preaching hath the pre-eminence of Writing, and consequently of reading the Scriptures, both in point of time and manner of Institution: which may not be thought unworthy our consideration. We are sure Preaching is an Ordinance appointed immediately by Christ himself, what ever Reading is; and might possibly, though not so well have delivered the mind of God the last two thousand years to the World, as it did the first, though it had never been written. And notwithstanding the unspeakable advantage of the holy Scriptures, Preaching hath obtained in the universal Church to this day.  
Who shall question whether Preaching (whereby we address to God, adoring him for his mercy and truth) in the Ministry of the Priests Lips be a part of divine worship? I am sure the Injunctions of his present Majesty makes it part of divine Service. With reference to Preaching also we have our Ordination and Institution, and the Laws and Canons require it at our hands.  
Why should our Adversaries triumph and say, we are against Preaching? and that we speak against it to excuse our idleness or inability? are not we best known by the name of Preachers? do they not by our Preaching see their most need of us? do they not hence raise their value and estimation for us? do what you can and spare not, to recover the honour due to the Priesthood in other regards: But if all the rest be lost, I see no reason we should hazard this also.  
It is said the Preachers of our Church are famous, and have long been famous through the Christian World, for Preaching: Let no man take our Crown; let us not throw it away ourselves.  
2. I perceive also offence hath 
Avoid Socinianism. and the suspicion of it.  been taken of the pretended rational way of some of our Preachers both in their Preaching and Writing: Though no sober man can doubt, but that it hath been of late, improved very excellently, for the baffling of Popery and the shaming of Phanaticism, out ●f the World.  
But seeing the Law of Religion is twofold, viz. that of Reason and revelation: Phanaticism seems to be twofold also. When men so adhere to Revelation as to despise Reason, or so to glory in Reason, as to neglect Revelation; only with this difference, the first do sine Ratione, and the later cum ratione insanire; having the honour to run mad in the Rational way.  
M● thinks it is safest so to use our Reason about Religion, as not to draw the suspicion either of Socinia●sme or Infidelity. Admit there were neither Fanatic (in ordinary s●nc●) nor Papist in the World, what have we gained, if we have hazarded Christianity? neither can I bear with so general and accommodated an account of the Christian Religion. whatsoever i●s pretences ar●, as a Jew, a Turk, or a Pagan, m●y subscribe.  
We glory, and that justly, in the great Title of Ministers of the Gospel: and we are set for the defence of it. And what is the Gospel in strictness of Speech, but the glad tidings of Salvation by Faith, in the Redemption of Christ, and the Sanctification of the Holy Ghost: And he that seems to despise these, is not more like to a Socinian then an Infidel, but more like either then a Minister of the Gospel.  
Is not Faith, both in the grace and profession of it, a great part of the Christian Religion? or is there nothing in the object of the Christian Faith but what is Reason abstracted from Revelation? I am not altogether ignorant of the learned attempts this way, though to no great purpose. I know we cannot believe, and know not why; yet we use to say, that the Arguments inducing Faith are not taken from the nature of the Object, but from the credibility or infallibility of the Author or deliverer of it. And our Faith, in the prime Doctrines of the Gospel is built, not upon them as reasonable in themselves, but upon Testimony from him that cannot deceive us.  
According to our Catechism we say, we believe in God the Father that made the World. Now, if Reason could have found out certainly that the World was made; yet that it was made by the Word of God, or by the Son of God, or that things that do 
Heb. 11. 1.  now appear were made of things which did not, i. e. that all things were made out of nothing; these things the Apostle, you know, referreth to Faith, as things never to have been discovered without special Revelation.  
Much less that those other great Articles, touching the Redemption of Christ, and the Sanctification of the Holy Ghost; if you consider them in their Evangelical Latitude.  
That the Second Person in the Trinity should assume the humane Nature into an Hypostatical union with itself; that this nature should be conceived by the Holy Ghost; born of a pure Virg●n: That there is a Messiah, and that this is Herald That he died for our sins; that he risen again for our justification: That he ascended to H●av●n and there sits ●n the right hand of God; and that thence he shall come again to Judge the World. All these are things, that Reason is an utter Stranger to. For great is the Mystery of Godliness, God manifested in the Flesh, etc.  
Again, that there is a third Person in the Deity; that this is the Holy Ghost, that inspired the Divine Writers; and confirmed the Gospel by Miracles. That he is sent down fr●m Heaven, to convince the World, to instruct and sanctify, to govern guide and comfort the Church. These things we all steadfastly believe as Evangelical Verities, not discoverable by any other Light, then that of divine and special Revelation. I might add, that Repentance itself, though it be a very reasonable thing in those that have offended in order to pardon, etc. Yet, as it is a grace of this Spirit, and as it is a condition of the new Covenant, it is matter of Faith, and not to be discovered by Reason alone.  
This is the Word of Faith that we ought to Preach, and profess; and thereby, give our Testimony that the Father sent the Son to be the Saviour of the World, 1 Joh. 4. 14. In this, the Apostles and Primitive Martyrs were all Confessors. Search Antiquity, and you find all ancient Offices to have been compiled as it were for the same purpose. Our Church both in her Doctrine and Worship, is a great Pillar of Christianity, whereon little else is written but Jesus Christ. Review our Catechism and Collects, Hymns and Litany, and several Creeds, as well as the Offices of the Sacraments; together with the reason and end of all our Festivals, and particularly of the Lords day; and you cannot but be confirmed in the acknowledgement of our great profession of the Gospel of Christ.  
Then let the World be Infidel, but we that are Christians and Ministers of Christ, let us joy in believing; and in our places own and profess the Gospel by Faith, which we cannot comprehend by Reason.  
Let us hold fast the Doctrine, and keep close to the worship, and observe the Festivals of our own Church as the true Sons of it, and there can be no colour for any suspicion or imputation of Socinianism upon us.  
The sum is, notwithstanding the private opinions of some men, he must needs be very weak that shall fly from the Church of England, for fear of Socinianism: of which none can possibly doubt, that moreover read the Canons, made by the Bishops and the rest of our Clergy in the Convocation of 1640.  
3. 'Tis further complained, 
Nor Popery. Reflec. 〈◊〉 27.  that some of us speak too much in favour of Popery; saying, they had rather be Papists then fanatics, etc. these, though I have no mind to defend, yet 'tis evident, they intent only either thus to Droll with Phanatieks, o● to show an implacable averseness to Phanaticism; which, they may suppose, they can hardly do in a higher Form of Speech, then, that which prefers P●pery itself before it. Though, I think the excellent Dr. is not yet answered, who hath proved Popery to be founded in the grossest sort of Phanaticism.  
However, Comparison's, especiaily, where the terms are so opposite, must needs be offensive and odious; yet, our Brethren ought to consider, that such supposed rash expressions reflect nothing upon the Church of England; which, as it owneth not such extravagancy in expression, so itself is owned by them that use them, as the best Church in the World.  
But, to my Brethren I make bold to say, that I know no reason they have to prefer Popery b●yond some sort of Nonconformity: I am sure, 'tis neither necessary nor seasonable. The Papists may know to use your kindness beyond your intention; and you find the Non-conformists are scandalised at our very Church for your sake; and puhlickly plead it against us already. And you cannot but remember the late horrid consequences, that the groundless suspicion that our Clergy was Popishly affected, hath had upon us both in Church and State.  
Yea, give me leave to say soberly, that some atleast of our Noncomformists, I hope, are not worse than Papists in their Principles about civil Government; and I hope too their other principles of Religion, and their practices also, are nearer to us then the Papists. Neither need we look on Nonconformity, all things considered, as a more formidable Adversary: In my weak opinion, all that are not for Popery, have reason to unite against it.  
But, whatever weakness Non-Conformists are guilty of in thinking otherwise, it is a truth, that there is no Bulwark so impregnable against Popery, as the Constitution of the Church of England: And none can read without some astonishment the incomparable Zeal of the Convocation (in 1640) to secure our Church both from Popery and Socinianism.  
Lastly, let me conjure you not 
Continue Loyalty:  to be guilty of the least whisper against the Government of his Sacred Majesty; but to do your duties without murmuring. You have hitherto had the honour of being styled the Loyal Clergy: 'Tis our true glory, that our doctrine establisheth obedience to Princes upon the best Principles in the World. Why should it be said, that the Non-conformists are now the Royalists, as an ingenuous Person (J. H.) intimates? Though I must have leave to remember 
As it is by J. H.  him, that herein, as well as in some other things, he seems to take too much liberty to his fancy.  
If the rest of his Brethren will stand to his Notion of the power of Conscience, and the power of the Magistrate touching it; I should desire to put it to no other issue, whether their Principle or ours, be the most Loyal.  
He saith, that unless the matter 
His first Principles considered.  of the Princes command b● antecedently necessary in the judgement of the Subject (it being commanded in Scripture, or required by the light of Nature for the common good) the Conscience ●f the Subject is not obliged to ob●y that command Not b●ing here ware, that obedience to man in things we judge indifferent, is both commande● by G●d in Scripture, and required 
As he says himself, p. 74.  also by God in the Law of Nature for the common good, i. e● for the security of the public Peace, and Gods own Vicegerency upon the Earth.  
God s●ith particularly, Submit yourselves to every Ordinance of man for the Lords sake; that i● out of Conscience to God. Obe● them that h●ve-Rul● over you; give unto Caesar the things that are Caesar's. You must needs be subject, ●ot only for wealth but Conscience ●ake. These are expressed abso●lutely; but where do you find his condition, we need obey and submit only for wr●th & not out ●f Conscience, if the thing commanded be not otherways necessary, or but indifferent in itself? When Man commands what God ●orbids, 'tis reason we obey God, ●hough with disobedience▪ to Man; but when we may obey Man, and not disobey God, we ●ust do it in obedience to God, ●hat is out of Conscience.  
The difference betwixt us is plainly this: We say, the Conscience becomes obliged to ob●y ●ur Prince by virtue of God's command, that we should obey ●im: You seem to say, that Conscience becomes obliged ●rom the matter or thing commanded, which quite destroyeth all obligation of Conscience to obey our Prince. For you say when a thing is commanded by God, or we think it tends to the public good, then only Conscience is obliged to obey ou● Prince: But this Obligation i● only from the necessity of the thing commanded; and because you approve it to be a duty before, and consequently in obedience to your own Reason an● Judgement, and and not at al● out ●f Conscience of the command or in obedience to the King; for you were in you● Logic equally obliged to do it whether Man had commande● you or not.  
But in all other Cases you need obey only for wrath's sake▪ that is, no further th●n you are forced: and therefore, when you ●re got above fear, you will not, or need not, regard Authority. This Principle will hardly pr●ve ●he Non-conformists' the only Loyalists.  
But to make the matter a little plainer; l●t us consider what ●an oblige the Conscience but God, and the notice of his Will. Those things which are indifferent in themselves before, (as Bread and Wine) are therefore made the necessary Elements of the Lords Supper by God's command, ●nd aught therefore to be used ●n Conscience to God. But if man command any thing, there are too thing considerable; the ●atter or things commanded, and ●he Authority or command itself: ●f the thing commanded be ●uch, as God hath commanded ●efore; we are bound in Conscience to observe it two ways; from the necessity of the matter, and from the Authority ●f the command, which are both from God; for he that hath said before Do this hath also said Obe● your Governors.  
But if the thing commande● by man were not commande● by God before, and be not forbidden any way by him, though the first way of obligation fr●m the matter fails, yet the secon● holds; and obligation from God to obey our Governors' i● still up●n Conscience, from th● notice of Gods will in that Case Besides, as was before observed in all ●uch indifferent things Go● requires obedience to our Governors, not only by his positive Laws in Scripture, as if such obedience were indifferent befor● he required it; but also by th● Laws of Nature, for the preservation of Government and the public good.  
Consider well that famous Case of the Recabites: They abstained from Wine, in obedience ●o their Father's command after ●e was dead, and all fear of his ●rath was gone: Now what ●ould move or oblige them but Conscience? Conscience, I say; ●ot that the matter was otherwise commanded by God, or was for the public good, but ●n honour to their dead Parent, which God commanded: Therefore we find God approves, accepts, and rewards it. Which v●ry thing proves it was ultimately and really an obedience to Gods own Will; for God approves, accepts, and rewards nothing elsé.  
But the foresaid Author pursues 
J. H. His second Principle.  his discourse to a Principle, ●hat seems to me of more dangerous consequences to Government 
P. 112, etc.  That human Powers may not lawfully cemmand or enforce any thin● against the Consciences, or persuasions of the Consciences of th● Subject, even in civil concerns And for this instance he is venturous to say, that a Tax may b● 
P. 118.  laid upon the People; yet if an● one resuses to pay it, (as one o● the Fifth Monarchy, he observes may possibly, in point of Conscience, do) though distress may b● taken for the public good, yet th● person may not lawfully be punished for not paying it. An● thus his matter runs smoothly▪ but if we may have leave to make choice of an Instance, ● think he will desire no further answer in this particular. E. G. The Law of God is the Rule of Conscience: This Law is Negative as well as Affirmative, and binds the Conscience equally in both respects. So far we are agreed. N●w admit a man of the Fifth Monarchy, or a number of such men, shall think they are bound in Conscience by virtue of some plain Text in the Revelations to destroy the Wicked, to set up the Government of Jesus Christ in his Saints; and from that of the Psalmist in order to this great work, to bind the Kings of the Earth in Chains, and our Nobles in Fetters of Iron. Seriously say, what think you of this Case? may not the Sword of the Magistrate be made a terror to such evil Doers? may not those bloody Consciences be restrained by commands and menaces? may not these bloody hands be cut off and punished? may not Conscientious Murder be revenged? no little Artifices of man's wit, no cunning Subterfugs of debauche● Consciences can possibly raze out that indelible Law of Nature, and the God of Nature; he that sheddeth man's blood, by man shall his blood be shed. And if the like colour from Conscience be put upon Theft, Adultery or any of the sins against our Neighbour, they may easily receive a like Answer. You will say perhaps these are evil by virtue of God's command, before man's Law was made; true, so also 'tis a good, which God requires before the Tax be made, that we should give to every one his due, Tribute to whom Tribute, Custom to whom Custom. And I am apt to think, that what is given to King Charles by ourselves in Parliament, is as due to him, as what was exacted by Caesar's command was to Caesar.  
I am afraid I shall trouble that Ingenious Auth●r, otherwise I should mind him, that by such Principles the Non-Conformists are not likely to carry it in point of Loyalty or tendency to Public Good; which draw both Religion, and Justice, and properly itself, under such Authority of private Conscience, as unh●ng●th Government: And to say no worse, leave all those precious things in an unestablished condition. But I spare them; for he many times seems to explain himself a great deal better than his Principle will bear him out: And sometimes, especially towards the latter end of his Book, when he had better considered the Consequences of it, he more than seems to suspect it, and resolves all into the Prudence of the Governor, no doubt finding his distinction of the Power of restraint and coustraint would not serve him in all emergencies.  
Let him consider; the Law of God obligeth us to do, as well as to omit: Accordingly Conscience, ruled by its apprehensions of that Law, obligeth us to both: Or whether it do so or no, it may be persuaded it doth, and that's all one: And though Conscience err, yet it is to us as God; and by obeying it we obey God, and it is above all humane Authority. Therefore the Magistrate hath no power to enforce me not to do my apprehended duty; or to punish me if I do it, though it be to murder the innocent, as in the Case before. He abhors the consequence, but whose are the premises?  
After all this, and supposing some of us to be really guilty, either of ignorance, scandal, idleness, or imprudence in the aforesaid particulars; I cannot be so fond as to believe, that this is the chief cause of the present Separation, whatever is pretended: my Reason is, because it hath hitherto so happened (as a demonstration to the contrary) that, where the Dissenters themselves acknowledge their Parish Ministers freest from snch exceptions, (and all other) there is generally the greatest cause to bewail Separation.  
Consequently I have no great 
No hopes; yet do your duties.  encouragement, without a miracle, to believe, that if you should reform every thing that is really amiss in you, or that they complain of, while you are true to the duties of your places, the Separation will much abate upon it.  
However, you have other sufficient Motives to quicken you, & other Persons to account with: Therefore s●t the fear of God, and the good of the Church before you, and remove all appearances of evil from yourselves, and all occasions of evil speaking from the Dissenters. And let nothing discourage you in your Studies and cares to amend what ●s amiss; to persevere in well doing, to fulfil your Ministry, and to receive your Crown: And if, notwithstanding your uttermost endeavours to prevent it, they will be offended, and forsake your Churches, bear it as your Cross, 
Pray sore your Enemies.  with the patience of Christians, and the courage of the men of God. And however they treat you, or the Church, cease not to pity and pray for them, as you are taught. Pray for them, though your Enemies: Though they slander you and persecute you, and for nothing else but the truth's sake, as they Apostle: That it may please thee to forgive our Enemies, Persecutors, and Slanderers, and turn their Hearts. Pray for them as Sheep that are gone astray; that it may please thee to bring into the way of truth such as have erred and are deceived. We beseech thee to hear as good Lord.  
Now, my Brethren, I humbly and earnestly beseech you to pardon my freedom with you. Only take it by the right handle, and I know you cannot take it amiss. Seeing 'tis said I have dealt smartly with our Adversaries, if I should not deal plainly with you, I should neither follow my Example, nor answer my Reprover.  
But I have a word or two also ad populum, for our Conforming People, that yet continue in one Parochial Communion.  

Advice to our Conforming People.  
WIll you also go away? you 
Hold fast.  know we have the words of eternal life: and whether can you go to mend yourselves? Consider the danger of breaking the Union, and dissolving the constitution of our Parish Churches; and hold fast the profession of your Faith, without wavering, nor forsaking the assembling yourselves together, as the manner of some is.  
Your continuing hitherto with us, declares you are satisfied with our Communion: And for your Parish Ministers, if they are such as they should be, fail not to encourage them in the day of their distress, as Children should do to their Parents: If they are faulty, endeavour in your places to reform or remove them if incorrigible, that the Church may be no longer scandalised by them; but be very tender of Separating from them.  
Be your Ministers never so obnoxious, your Separation is no● legal Remedy either for the Church or you; nor do our Laws allow it: Yea, you have not a word from the old Non-Conformists or Presbyterians to warrant your going to separate Congregations of another constitution; though indeed they did allow of going to Neighbour- Parishes, where the Minister was very ignorant or wicked. But if the Minister be pious and diligent, though of very ordinary and mean gifts, they do by no means allow an Ordinary, and usual with drawing from his Ministry, to hear those that are more able.  
Are the People that separate of better Lives than you? the fault is not in the Ministry, by which they were also generally converted, but in your selves: I speak this to your shame. It is left to you, to recover the honour of of that means which they disparage by forsaking, and you by profaning.  
Yet it is sufficiently observable, that the Separation itself is blemished with its peculiar Vices; which you ought by oppositions to avoid.  
Are they proud, censorious; 
Vices of the Separation.  jealous, and rash in Judgement; be ye humble, candid, and charitahle: Are they partial and trousome to the Church and Neighbourhood, be ye Catholic, and as much as in you lies live peaceably with them and all men. Are they guilty of Schism by breach of unity? take you heed of being so by breach of Charity. And by their new and strange devices to deride, study how you may unite. And seeing they will forsake you, study you to k●ep closer one to another.  
Yet, what is or seems to be 
Their good imitate.  good and commendable in them, if there be any virtue, if there be any pra●se among them, think on these things; and disdain not to be taught by your Adversaries. Are they Zealous in their way? do they love and adhere to and provide one for another? are they strict and temperate? Are they free from Vanity, Ribaldry, Riot, and Blasphemy? Are they Admirers of their Teachers. Punctual and greedy observers of the times of their worship, etc. Be you so too, and much more; and covet earnestly the best gifts. Thus labouring to redeem the Name and Reputation of the Church of England, from the charge of a vain and debauched Conversation, under so excellent a Profession.   

A PETITION AND ADVICE TO THE NON-CONFORMISTS'.  
1. TO their Preachers, if 
Preachers.  they would design to hear me with patience and charity, and meekness of wisdom, and not count me an Enemy, who would only tell them the truth in love.  
Many of you are well known to me; I should wrong you, not to acknowledge you to be men of Parts and worth, and such as are qualified to serve the Church in a more than ordinary manner; and I know not that I ever said any thing, when warmest in Argument, undeserving that Charity of J. H. concerning me: who (saith he) upon Conviction, will perhaps as soon as any, be ready to thank God with us, if a Door so effectual be opened, that we may without offence, and without Schism, join our strength in mutual love and concord for the carrying on the great work of man's Salvation through the Nation.  
Yet I have said so much against you, that you will not easily believe I would flatter you: 'Tis enough, if you can bear with me, that I am not yet convinced, but that the course you have taken is sinful, and of dangerous consequence; from which very persuasion only, I too● all that heat that some complain of.  
I am yet offended at your Se●paration, but especially that yo● gather your Assemblies at th● same time with the Temple-Wor●ship; and in such Places too● where no exception lies against the Parish-Ministers: Beyond all colour or pretence of Reason; and all Allowance even of those that have hitherto Written in your defence. And methinks (suffer my plainness) if there be indeed any Wisdom, and Meekness in you; if any love to to us; if any care to the Church; if any real desire to avoid the Crime and the charge of Schism; it should be difficult to persuade you to alter your practice in that one particular.  
You do not think the People 
Keep your Meetings at other t●mes.  would be the worse for our Fellowship. You do not bid Defiance to it yourselves; or declare against the Parish-Constitution of our Churches, or for a Total Separation: If any thing of this nature be said of you, you are offended: Then think on't seriously, why you should generally so order your Meetings, as that your Hearers are necessitated to leave our Assemblies.  
If I may not deserve to be heard, Whom will ye hearken to in this Point? Shall we appeal 
Fellow your Friend's advice.  to those that would defend you, and Writ against me? I am content; follow but their Advice and Examples in this particular, and you will oblige me never to trouble you more in this Matter.  
Hear what the Author of Sacrilegious 
P. 90. 91, etc.  D●ssention, etc. saith: If you l●ve where the Conformable Minister is faithful, truly endeavouring the Salvation of his Flock; I charge you in the ●ame of Christ, do not only if possible as much as in you lieth, live in love, familiarity, peace with him; but also do all that you can to maintain his honour, and promote his work. For all your Nonconformity, you are no better than he, if you be not more charitable than he. If you set yourselves in a dividing way, secretly to rejoice at his disparagement, and to draw as many from him as you can, you are but destroyers of the Church of God. Call yourselves what you will, I will call you destroyers if you are dividers.  
Yea, much that else would be your duty, must be omitted to avoid Division. The work of God, the good of Souls, the defence of the Protestant Religion against Papists, require your utmost conjured strength: And you are Betrayers of all these, if you are Dividers.  
Therefore go as often as you can to his Congregation; and hold communion personally with him, and lead the People with you. Do not say now we have an opportunity to do better, it is unlawful to join with them that do worse: For though it be not lawful to neglect your own duty and opportunity, it is lawful for you by deed as well as word to show your Christian Concord and Communion.  
Therefore in Parishes where all may well hear the Parish Minister, I would not have you, without necessity Preach at the same hour as he doth, but at some middle time, that you may not seem to vie with him for Auditors, nor to draw the People from him: But let them go with you to hear him, and after come and hear you, or before.  
And that he likes not this gathering of Churches very well, whatever he had said in the defence, by the Petition he would have us make for them: That if possible (upon the terms he had laid down) they might be taken into the established Ministry; if not, yet tolerated as Lecturers under us in such Churches where the Ministers desire them. And he hath my consent, that either of these were rather to be admitted, though it be with the loss of part of our profits, then to hazard all, as I fear you do, by the present separation.  
One thing, I humbly renew for your most serious consideration; whether it be not adviseable to instruct your Hearers, in the lawfulness and convenience of their communicating with us, at least sometimes; and persuading them there unto both by your teaching and example; lest by the constant opposite practice, their hearts be so alienated from the Temple worship, that when you would reduce them to it, you shall find it beyond your power.   

To the Nonconforming People  
FOr you that are our People, who are neither gone away already, or are under temptation to leave us, I have very little encouragement to trouble you with my advice; though I shall not say of you, as the Author lately quoted doth of the 
P. 118.  Conformists in his humble Petition to them, that Satan hath got so great advantage, that the wisest man living is uncapable of speaking rightly to them without offence.  
However suffer, though it be a kind of penance to you, yet suffer a word or two of Exhortatation, which I shall commend with better Authority to you, than mine own.  
1. Suffer the Arguments both 
Conform as far as you can.  from duty and Peace, and unity and charity, to prevail with you, to conform as far as you can. And in what you cannot, labour for satisfaction, and if that cannot be had, use any allowed means for the gratifying yourselves in such things wherein you cannot conform; but do not separate more than you must needs; Is not this reasonable and proper advice? ask Mr. Baxier? ask the Author of the Answer to my Book? ask the old Non-Conformists; yea I appeal to your own Breasts, if you would but suffer yourselves seriously and impartially to consider it: For surely Division is not to be chosen for itself; and there can be no reason for the use of the dangerous Physic of Separation, and rending and tearing the body of the Church, beyond necessity.  
There are three Questions or Cases of Conscience, that would be throughly canvased and resolved before yo● Separate.  
1. Whether we may ordinarily leave our own Parish Ministers to hear others?  
2. Whether such as could and did communicate with the Parish Churches before the liberty, can have any tolerable reason to separate now.  
3. Whether such as say they cannot in Conscience join with us in all things, have any ground to leave us in those Parts of worship they can.  
The first is answered by the Old Non-Conformists; particularly by the grave Mr. Hildersham, in these words:  
If thy Pastor, saith he, be approved of by the Church Conscionable in his place, unblameable in his life; though of inferior Parts, take heed thou leave him not.  
1. He may be a true Minister though inferior to many others, Mat. 25. 15. Which Argument the Apostle useth to persuade all members to unity, Eph. 4. 7.  
You are bound to love and reverence him, and thank God for him. 1 Cor. 6. 10. 1 Thes. 5. 13. Rom. 10. 15. Luke 10. 16.  
3. Doubtless thou mayst profit by him, if the fault be not in thyself, 1 Cor. 12. 7. & 14. 31.  
4. Our profit depends not on Ministers gifts, but on God's blessing, 1 Cor. 3. 5, 6, 7, 8.  
5. None may usually and ordinarily leave his own Pastor, (so qualified as before) for: 1. As it is Gods own Ordinance, that every own Pastor should have his own Flock to attend, and take heed unto, Act. 14. 23. So it is God's Ordinance, that every one of God's People should have a Pastor of his own to attend upon, 1 Pet. 5. 3. Now he cannot be said to depend upon his Pastour's Ministry, that doth ordinarily and usually leave it, and go to another. He only maketh a right use of the benefit of hearing such as have more excellent gifts than his own Pastor, as leaneth thereby to his own Pastor the better, and to profit more by him.  
6. If thou leavest thine own Pastor only with a desire to edify thyself. 1. Do it with his consent and leave. 2. Acknowledge thou owest a duty to him as to thy Superior in the things that belong to thy Soul, 1. Thes. 5. 11. 3. Thou art bound to seek his comfort, and to give him all good encouragement, that he may do his work with joy and cheerfulness, Heb. 13. 17. Hildersham upon the 4 th'. of John.  
2. The Second Case is touching such of you as could and did communicate with us in our Parish worship, before the liberty granted ●y the late Declaration: And is, whether they can have any tolerable Reason (except their Judgements be since changed) to separate now. That they cannot, I ●ope I have made to appear sufficiently in other parts; but if ●y Reasons may not be thought worthy your Consideration; yet, m● thinks 'tis not in considerable, that there are but two Persons that have set themselves to answer me; and they have both of them yielded in this point. Though they seem to be a little too exceptious in lesser matters.  
The Author of the Book called Sacrilegious desertion of the holy Ministry rebuked, etc. delivereth himself in the Case fully to our purpose in these words.  
As far as I can promise 
P. 76.  saith he, we will judge of you no worse than we have done, no● deny any Communion with you which we have used, and can use, without neglecting ou● own work. As I constantly Join in my Parish Church in Liturgy and Sacraments, so I hop● to do while I live, (if I live under as honest a Minister) at du● times.  
The Author of the short Reflections upon Toleration not to be 
P. 37.  abused, is my other public Adversary; let us hear him also. Who are they, saith he, who separate from them where they can have Communion with them, I do not know. (I wish we could say so too.) Presbyterians I believe will not scruple to hear all Ministers amongst them to Preach (as they have occasion) nor possibly someto hear them read. COMMON PRAYER, but will be ready to go with him as far as they can.  
And thus also you have their opinion as to the last Case, viz. Whether such as say they cannot in Conscience join with us in all things, have any ground to leave us in those parts of worship wherein they can? You have heard both these Authors, when they purposely set themselves to speak to these very points, to intimate their Confession for the Negative. Upon this very ground Ames seems to affirm, there may be no total Separation from a true Church, but only partial, quatenus Communio non potest absque peccato exerceri, so far as we may not communicate without sin.  
What man can think it reasonable, that such as live within the bounds of any true particular Church, should for some offences renounce all Communion with it? or, as I said at first, divide and separate more than needs? When once you can weigh the evil of division, and value Peace in the Church, and union amongst Brethren truly as you ought; you will be then of the same mind with with us. O let no prejudice or partial respect of things or persons, any longer captivate your minds in Error, leading to a practice so dangerous in its consequence as I have shown; and so unreasonable in its Principles, as your stoutest Friends, in the Field of controversy would not dare to defend. Yea, whose very Professions and personal Practices are for the contrary, and would teach you better.  
My first Answerer hath many other very good Directions both to you and your Teachers, for which I thank him; and which I earnestly desire you to consider and follow.   

Remarks upon the late Reflections on Toleration not to be abused.  
THese shore Reflections might have been much shorter, and none of the Author's Reason been lost: Some of them might have been spared, for that they reflect upon the Author himself, viz. such as these: Blessed God when will the lust of implacable men be satisfied upon their Brethren! p. 5. the Author seems to be incredibly serious, p. 6. Doth it not seem ridiculous to you? p. 22. 'Tis both malicious and nonsensical imputation. p. 22. They may it seems toler atc any thing, but his Majesty may not, p. 25. as to the fear of Popery, I wish he and his Friends were in earnest, p. 27. 'Tis well known most of the Conformists are Arminians, p. 28. If he had favoured me with his Notion of a true particular Church, etc. but this was not for Interest, p. 29.  
These, and such kind of Reflections, seem not to be worthy of a pure light; that so lately came out of great darkness and tribulation; as he every where complains: But this kind of Reflections I have no mind to answer.  
I have indeed made reply to all the other parts of his Book: But, upon Second thoughts have yet resolved to publish only so much of it, as concerns the Argument, so far as it is New; and not so fully considered as, perhaps, might be desired, in my Reply to my other Answerer.  
The very Question almost in 
Tit●e page.  ' his own words is this: Whether it be not a sinful Separation, and contrary to the Principles of the late Presbyterians, to gather themselves into Congregations distinct and separate from the parochial Assemblies, under present Circumstances. Thus I affirm, and he denieth.  
The Sum of that which he offereth against it, is reduceable to these two Propositions: 1. We hold the Church of Rome to be a true Church, and yet Separate from it. 2. Our Parochial are not true Churches; or at least they are so faulty, as they may lawfully be separated from.  
The first of these is much insisted on by my other Adversary, to whom I have answered in another place: we find it twice, at least in these Reflections, p. 17. by the same Weapon, saith he, by which our Brerhrens aefend their Separation from Rome, we defend our Secession in some Ordinances from them. But how you shall defend your Secession in all Ordinances would also be considered. But more briskly to the same purpose, p. 23. he queries thus; Have not our Brethren Separated from the Church of Rome; yet many of them do own the Church of Rome as a true Church? When they have reconciled themselves to to these assertions of their own, they will be able to see what answer we may give them also. If they may separate from a Church which they own as true, then surely we may do so too.  
But hereunto I answer.  
1. When I affirmed that it was unlawful to gather a Church out of a true Church (which was the ground of his Reflection,) I did personate and spoke the propositior of the late Presbyterians. And you do not say, the Presbyterians hold the Church of Rome to be a true Church: So that as to them, the Argument may be still valid enough. And those of us, that you say hold the Church of Rome to be a true Church, may have, and indeed have, other Arguments to condemn your Separation.  
2. You know that was a current Argument of the late Presbyterians against the Independents; and I used it as theirs: And if it be inconsequent, charge them with bad Logic, and say they were mistaken, not I  
3. 'Tis most certain, this is no good Logic with the old Presbyterians: We may separate from the Church of Rome, therefore from the Church of England. And when they urge their Adversaries with the unlawfulness of gathering Churches out of true Churches, they supposed they spoke to Persons that understood what true Churches they meant, viz. Our Parochial Congregations. And that out of such true Churches as ours are, where we have the Word and Sacraments truly dispensed, and we may communicate without sin, it is not lawful to separate and gather Churches.  
4. It is not enough for you to say our Communion is so corrupt, as you cannot communicate in it; we prove that the Communion of the Roman Church is such. Upon this ground the Brownists, the Quaker, the vilest Separatist and Heretic is armed; and may as well say, you separate from Rome, that you take to be a true Church; therefore we may separate from you, whether ye be ●o or not.  
5. For the Fathers of the Church of England, many of them do indeed hold the Church of Rome to be verè a Church of Christ; yet generally they say she is not vera Ecclesia: she is truly a Church as to the Essence, but not morally a true Church, having neither the Word truly Preached, nor the Sacraments rightly administered in it; which Calvin makes Essential to a true Church. I dare undertake to make it evident, when he shall vouchsafe to name those principal Fathers, whom now he is forsooth unwilling to name; (for what Reason I know not) I dare undertake, I say, to make it evident, that they meant no other thing, though they may take the Liberty of their own words.  
6. The sum is; the Presbyterians hold the Church of Rome to be a false Church; and say, you may not gather a Church out of a true Church. The Episcopal Divines say, that the Church of Rome is truly a Church, but not true as a Church should be, but false and corrupt both in her Doctrine and Worship; so as none can lawfully join with her: And yet the Church of England, is both truly a Church and a a true Church; where the Word of God is truly taught, whose Doctrine the very Non-Conformists approve of; & in whose worship, many of them say, we may join without sin; where the Sacraments are also rightly administered: And therefore, without all further controversy they may hold that it is lawful to separate from the Church of Rome, but sinful to separate from the Church of England; and yet not be able to see what Answer you may give them.  
7. Besides, lastly, you may easily know, that our eminent Fathers say; that, if we are in Schism from Rome, the Papists themselves were guilty of it in Henry the 8th. yea, that we did not, do not separate from the Church of Rome, for we really were never of that Church: We never did owe any Communion to to that Church: That, under the encouragement of own Government, and by the authority thereof, we only reform our selves, without separating from Rome, or any other Church. And if so, as in truth it is, much good may your Consequence do you.  
8. But he also intimates a Reflection upon our Churches: He doth not indeed speak out; but he speaks as if our Parochial Assemblies, were either no true Churches, or such as we may lawfully Separate from. Hear him p. 15. where he first co●cedes fairly; We do believe, saith he, that from a Church, a number of Christians that have consented to a Pastor that is able and faithful, and regularly administers the Ordinances of Christ, so as a People may communicate without sin; and pressing forward towards perfection in order, Christians may not separate without sin.  
And this is that indeed, saith he, which some Presbyterians reflected upon our Brethren of the Congregational way for: And these were those Parochial Churches, which they contended for as true Churches.  
And now the bottom is out, and his Fallacy is apparent in his foisting (I would use an easier word if I could) his foisting in now and strange matter into the nature of a true Church; and then fathering it upon the Presbyterians, when 'tis purely Independent, Brownistical, or his own.  
For, if there be any consequence in what he hath said, 'tis this: A Church where the Pastor is duly qualified, and the People consent to him; and both press forward towards perfection in order; you may not separate from: But if the Pastor be not in all points well qualified, or if the People do not approve of him, or if they do no● press forward towards perfection in order, one may separate from such a Church, and the la● Presbyterians said nothing to the contrary.  
But, suppose the Pastor be faulty in some particulars of his life, if he regularly administers in his Office; or suppose, he be a good man, and a diligent Minister, and be set over a People by the Laws of our own Church, but the People do not like him; will you say, this is no true Church for these Reasons? If you are a Presbyterian, you dare not. May one separate from such a Church for these Reasons? or for these Reasons may you betake yourself to a Church of another Constitution? was ever this the opinion of the Old Non-Conformists or late Presbyterians? Say it not for shame.  
But the weight is behind, in the last condition: Pressing forward towards Perfection in order. These were the Parochial Churches, where this excellency was found; which the late Presbyterians contended for as true Churches. Thus he would draw his Presbyterian Brethren to own that which is contrary to their express sense and words; for they did ex professo dispute, that order and discipline was not essential to a true Church; and only for the want of it none might separate.  
In earnest: Suppose a Church thinks her Order, as to the Government, is as perfect as she can, or need to have it: And she desires that the Execution were better, but cannot have it so. Yea, suppose a Church too careless in this matter, whether it be well or no; will you, or any Presbyterian say, it is therefore no true Church, or we may therefore separate from it? Was not this the Case of the Church of Corinth? Doth the Apostle advise or allow any Separation in this case? Though their Doctrine also was more corrupt than Arminianism that so much offends you, and their Communion debauched even with Intemperance and Luxury.  
Besides, whatever unjust and unconscionable clamours we labour under, we are ready to maintain, that our Ministers, generally, are of holy and unblameable Lives; and do faithfully, and regularly administer both the Word and Sacraments; and that our People generally do, or very lately did, submit to their Parochial Ministers, and really own them as their Guides, by their attendance upon the worship of God in our Temples; and those few that did not, I hope I have sufficiently proved that they ought to have done it.  
And now I shall venture to appeal to the Conscience of my Reflecter himself, whether so general and total a defection and decession from a true Church (as he seemeth to acknowledge some of ours to be; and if any, sure they are such as they separate from) would have been judged other then Schismatical by the Apostles themselves, or by the Fathers, or by the reformed Churches beyond Sea, or by our own ancient Non-Conformists, if no other Reason could be alleged for it, but what he hath here urged? As for the late Presbyterians, indeed it is the very question, what they thought of this point; and whether it be lawful, in their Judgement for such Reasons as he hath brought us, to separate, and to gather our People into new Churches, will better appear from their own words, for they can yet speak for themselves, and you will find they do it fully in the following Dialogue.  
What the Reflection means by 
P. 14.  putting [A Subjection in all the Ordinances of the Gospel to the Lord Jesus Christ] into the definition of the Church, I cannot certainly divine; but if it signify any thing more than the received Definitions of a true Church, it signifies nothing but an Engine of Divisions. The Presbyterians perhaps will have it in, to serve his Ruling Elder: The Independent, to keep out all Foreign Jurisdiction, and keep himself exempt from all power without the bounds of a particular Church: The Anabaptist, for the necessity of Baptising, as necessary to a true Church. And thus it becomes an Instrument fitted for the mutual damning one another.  
Whereas, if the definition of Calvin and reform Divines keep its authority (viz. that where the Word of God is truly preached, and the Sacraments rightly administered, there is a true Church) Mr. Baxter hath room enough for his large Charity, to think they are all true Churches, though Schismatical: That is, though they are made up of Sheep gone astray from their proper Folds; to which they yet own themselves, and aught to return.    

A Dialogue BETWIXT THE INDEPENDENT AND PRESBYTERIAN About gathering of CHURCHES;  
Taken out of a Book called, the Grand Debate, and Papers therein Printed, as they were given in to the Committee of Lords and Commons, and Assembly of Divines, with the Commissioners of Scotland for Acommodation 1644. Printed in 1648.  
LONDON: Printed for James Collins, at the King's Arms in Ludgate-street, 1673.   

TO THE Reader.  
Good Reader,  
PErhaps thou mayest censure me too severe with my Answerers, in expposing this old difference to a public review: but why then did they give me so great an advantage, and provoke me to take it in my own defence? Why did they Scandalise the World, and many of their own Friends too, who are yet living Witnesses of that so notorious a contest? by mincing the matter & seeming shy to acknowledge that the then Presbyterians were against gathering new Churches out of the Parochial? To say nothing of their opinion of Toleration: For what Toleration, as to our purpose, could they, that were Presbyterians, be thought ●● indulge, who so stiffly refused to allow it to their Independent Brethren, particularly in the very point of gathering Churches.  
In this following Dialogue you have no feigned disguise on either side; but both speaking over again their own Sense, and Reason, and words throughout, almost verbatim. As they were given in by themselves to the Committee of the long Parliament, as appears in the second part of the grand Debate, published by Persons entrusted by both Parties.  
By way of Introduction: You need not be remembered that the Presbyterians were earnest for an establishment with Uniformity, and did declare that the Members of particular Congregations do cohabit and live together, within certain bounds and Precincts of a Parish, p. 6. n. 9 The Independents, not well satisfied, moved for an Indulgence, and the Dialague may be supposed to begin thus.   

A DIALOGUE Betwixt the INDEPENDENT AND PRESBYTERIAN, Taken out of Papers given to the Committee of Lords and Commons, and Assembly of Divines, with the Commissioners of Scotland for Accommodations, 1644. Printed, 1648.  Indep. 
WE are not against your Rule, and the establishment you desire; only we cannot in Conscionce be so confined: And therefore we desire liberty to worship God in our own way by ourselves.  Presh. 
We are not altogether against an Indulgence; but we would have none allowed the benefit of it, but such as agree with us as to the substance of their Faith and Worship.  Indep. 
Therefore you cannot deny it to us, who thus agree with you.  Presh. 
1. But your desire plainly holds out a total separation: As if our Churches were not to be communicated with in any thing which should argue Church-Communion: and more could not be said or done against false Churches.  
2. It also plainly holds out the lawfulness of gathering Churches out of true Churches; yea (they add, by way of aggravation the cause of our Reflecters mistake) such true Churches as endeavour further to reform: Whereof we are assured, there is not the least hint of an Example in the Word of God.  
3. This liberty would pull down what the Parliament would set up, and would give you a greater privilege than we enjoy, who are under the Rule of establishment.  
4. This would give countenance to a perpetual Schism and Division in the Church; still drawing away from the Churches under the Rule, etc. and introduce all manner of confusion in Families, where the Members are of several Churches.  Indep. 
What liberty then are you contented to allow us, that differ from you almost in nothing but matters of Government.  Presb. 
None may be allowed, upon differences only in matter of Government, to withdraw Communion from us in things wherein they declare an agreement.— There may be no such indulgence granted to any, as may constitute them in distinct Congregations, as to those parts of worship where they can join in Communion with us. Only some expedient may be found to bear with them in the particulars wherein they cannot agree with us.  Indep. 
What expedient?  Presb. 
Such as through scruple or error of Conscience cannot join to parta●e of the Lords Supper, shall repair to the Minister and Elders for satisfaction in their Scruples, which if they cannot receive, they shall not be compelled to communicate. Provided that in all other parts of worship they join with the Congregation, in which they live, and be under the Government of that Congregation. So far you have in p. 18, 19, 20, etc.  Indep. 
If this be all, we must be plain with you; We can't join with you without sin: We would not lief without Ordinances: And for the enjoyment of them, for for our ed●fi●cation, we would join in another Congregation.  
Yet so as not condemning those Churches we join not with, as false; but still preserving all Christian Communion with the Saints of the same body of the Church Catholic, and join with them in all duties of worship, that belong to particular Churches, so far as we are able: If this be called Schism, or the countenance of Schism, it is more than we have yet learned, p. 36.  
Is not this a very fair Plea? It was once Independency. And the Presbyterians then answered to it in every particular.  Indep. 
We cannot without sin to us, enjoy all the Ordinances of Christ, and partake of all duties of worship as Members of that Congregation where our dwelling is: And what would you have us do?  Presb. 
If you cannot in all, yet partake in as many duties and ordinances as you can: And let the Indulgence only supply that, wherein you cannot; and not exempt you universally in that wherein you can.  
But we desire you would speak freely and candidly: Can you enjoy any one Ordinance in our Congregation as Members? We should be glad to hear from you, that you can be Members of that Congregation where your dwelling is p. 70.  Indep. 
But you know we cannot live without Ordinances for our edification: Therefore for our spiritual good, we may lawfully join in another Congregation.  Presb. 
1. This will not follow upon your own Concession: For you confess you can occasionally join with us without sin; and why not constantly?  
2. Your Conscience may err: And the Church is no way bound to indulge a liberty then, especially to the evident disturbance of her own peace.  
3. Whatever indulgence is granted, let this be the boundary of it, which is given by our Brethren themselves, viz. that such as give no Testimony of their Godliness and Peaceableness; such as have not used all means in faithfulness to know the mind of Christ; such as do condemn those Churches which they join not with, as false; as do not preserve all Christian Communion with the Saints; nor join with them in all duties of worship so far as they are able, shall not have the benefit of this indulgence.  
And to the end that these words [so far as they are able] may not stand for a mere cipher, and signify nothing; let each man particularly declare in what ordinances he is able to join: that so all total Separation may be prevented, p. 70.  Indep. 
Though we shall not join with, we will not condemn your Churches as false: And this no rigid Separation, p. 71.  Presb. 
The condemning our Churches as false, doth little extenuate the Separation: For divers of the Brownists who have totally separated in former times, have not condemned these Churches as false.  
Though you do not pronounce an affirmative judgement against us; your very separating is a tacit and practical condemning of our Churches; if not as false, yet as impure; eousque as that in such Admistrations they cannot be by you, as Members communicated with, without sin.  Indep. 
However though we cannot communicate with you as Members of your particular Congregations, yet we will preserve all Christian Communion with you as Saints and Members of the Catholic Church.  Presb. 
This is as full a declining Communion with us as Churches, as if we were false Churches, p. 72.  Indep. 
If this be called Schism, or the countenance of Schism, it is more than we have yet learned, either from the Scripture or any approved Author, p. 73.  Presb. 
It gives manifest countenance to perpetual Schism, should this be allowed you. Not that we think differences in Judgement in this or that point to be Schism, or that every Inconformity unto every thing is Schism, so as Communion be preserved: Or that Separation from Idolatrous Communion ex se unlawful is Schism; but  
1. We find that you desire not only that you may be free from communicating as Members in those Parishes where you dwell, but also that you may have liberty to have Congregations of such persons, who out of tenderness of Conscience cannot communicate with us, but do voluntarily offer themselves to join in separate Congregations of another Communion. Which Secession of our Members from us is a manifest rapture of our Societies into other, and is therefore a Schism in the body.  
And if the Apostle doth call those Divisions of the Church, wherein Christians did not separate into divers form Congregations of several Communions in the Sacrament, Schisms; much more may such Separations as you desire be so called.  
2. We find it not alleged as a Cause of your Separation, either that our Churches are false, or our Communion ex●se unlawful; but only Scruple of Conscience, that you cannot without sin as to you, partake in all duties and enjoy all ordinances, which is no Cause of separating; nor doth it take off Causeless Separation from being Schism, which may arise from errors of Conscience, as well as carnal and corrupt Reasons.  
Therefore we conceive the Causes of Separation must be shown to be such, as ex Natura rei will bear it out; which hath not yet been done, nor we think can be.  
3. And now we desire you to show out of Scripture and approved Authors, what you have learned concerning Schism: For the breaking off Members from their Churches which are lawfully constituted Churches: and from Communion in Ordinances dispenfed according to God's word, without just and sufficient Cause ex natura rei to justify such Secession, and to join in other Congregations of separate Communion; either because of Causeless Scruple of their own Conscience, or because of personal failings in the Officers or Members of the Congregation from which they separate, hath been accounted Schism, and the setting up Altar contra Altar.  
And concurrently do approved Authors say, and we likewise conceive, that it is the Cause of the Separation which gives both name and thing to Schism. For if the cause be unjust or insufficient, according to the Rule of the Word of God, let our Brethren tell us what such Separation is.  
It is our ●arnest desire and Prayer, that our Brethren might enjoy the Ordinances with the Peace of their Consciences and of the Church also: or that they would rather deny themselves of their full liberty in every point, then redeem it at the price of so much danger and disq●riet to the Churches of God, p. 74, 5, 6, 7.  Indep. 
The Ministers of the Parish Churches are not such as we can comfortably join with, and sit down under.  Presh. 
We do not believe that you mean that only such should be allowed to gather into your Congregations, who live under bad and unprofitable Ministers, though that be the only medium there used against our Reason.  
Where the Ministry is without 
P. 84, 85.  just exception, we refer it to your own Conscinces, and to the practice of your Congregations, to say, how fit it is that the Members should ordinarily, much less constantly, seek the Ordinances elsewhere.  
We long to know; what Reformation of our Parishes will satisfy your Consciences; or how this Kingdom may be made the Kingdom of the Lord and of his Christ, better than by dividing it into several parts by the bounds of their dwellings: that all who give up their Names to Christ, may be taught and governed, and have all the Ordinances administered among them suitable to their Conditions, p. 102.  Indep. 
But it seems you would have us for ever to want the Lords Supper, which is not to be endured, p. 102.  Presb. 
1. Why may not some expedient satisfy you in this, to prevent so great an evil as Separation.  
2. We may not do evil for any good end. If a man should be brought to such a Straight as that, either he must want the Lords Supper, or separate from the Congregation whereof he is a Member, he may here want the Ordinance (during this Error of his Conscience) with less danger, than to purchase it by a sinful separation.  
3. This is a strange and dangerous way of arguing, which may open a gap to as many Divisions and Subdivisions in the Church as the Errors are, unto which the minds of men are subject. And if this be allowed, we desire you to consider how long, not our Churches only, but your own, or any other Churches in the World, shall be free from uncurable unquietness.  Indep. 
It must be a prejudice to the Church we are in, if we separate from her in the Lord's Supper: And yet you would have us live under their Government whom we prejudice, which seems unreasonable to us, p. 104.  Presb. 
If your Errors cause prejudice against you, is it unreasonable for you to be under the Government of that Church which is prejudiced by you? may you with good reason Scandalise the Church by Separation, and the Church have no reason to govern you; then prejudicating or scandalising Errors are a Supersedeas to all Government? We do not then wonder that Errors and perverse opinions so much abound; it may be, they are all but the mediums to liberty, and exemptions from Government.  Indep. 
But living in a Parish, doth not make us Members of the Church.  Presb. 
We grant it, a man must in order of Nature first be a Member of the Church visible, and then living in a Parish, and making profession of Christianity, he may claim admission into the Society of Christians within those bounds, and enjoy the Ordinances which are there dispensed.  Indep. 
Where is your Christian Charity? We would edify ourselves the best we can; and though we differ but in very small matters, you will not suffer us.  Presb. 
Can you not be edified without Scandalising the Church of God? we leave to all men to judge whose Charity is greatest; theirs who labour to preserve union, or theirs who resolve to separate and break it? We think Charity binds Christians to prevent all unjust and needless Separation. We wonder at your Charity, that coming so near us in Doctrine and worship, nothing should content you but a Separation, p. 105, 106.  Indep. 
We cannot in Conscience set down, where we cannot enjoy all the Ordinances, p. 122.  Presb. 
1. Have you all the Ordinances in your own Churches?  
2. Do you not hold ruling Elders to be an Ordinance? have you these? Or be your Churches without some one ordinance, and not ours?  
3. To determine Controversies of Faith, & cases of conscience judicially, is an Ordinance: If you must be of no Church but where that is exercised, and the liberty of opinions restrained, your Churches would be soon destroyed: And you would find it, we believe difficult to gather more.  Indep. 
This would prove the best means of Uniformity and Conjunction, to allow us distinct Churches according to our own Principles.  Presb. 
This is a Riddle; we wonder how disjunction can be the only way of Conjunction, and Multiformity of Uniformity, and Separation of Communion, and different Principles and Practices of Conformity.  
What Churches under Heaven may we not hold Conjunction, Uniformity, and Communion with, upon such terms? p. 123.  Indep. 
But tender Consciences ought to be relieved.  Presb. 
We desire to know whether every Persons bare alleging tenderness of Conscience, shall be sufficient to warrant his deserting our Congregations, p. 49.  
2. We much doubt, whether such tenderness as ariseth out of an opinion, ovi potest subesse falsum; when the Conscience is so tender, that it may also be an erring Conscience, can be a sufficient ground to justify such material Separation, as our Brethren plead for. For though it may bind to forbear or suspend the Act of Communion in that particulur, wherein men conceive they cannot hold Communion without sin; yet, it doth no● bind to follow such a positiv prescript, as possibly may be divers from the Will and Counsel of God: Of which kind w● conceive this of gathering separated Churches out of other tru● Churches to be one, p. 51.  Indep. 
In case the Lords Supper be not administered in parity, a removal is allowed ordinarily: Now we would only gather ourselves into other Churches; for ●urer enjoyment, as to our Con●ciencis, of all ordinances, p. 50, 51.  Presb. 
We conceive, the ground of your Separation from ●ne Church and gathering o●hers, to this end, that you may ●e preserved from sinning ●gainst your Consciences; and ●or the purer enjoyment of Ordinances, may to men of other ●udgments be a ground to crave toleration for separating from Churches which are pure, and ●athering impure and corrupt Churches out of them, p. 50.  
It was never the meaning of ●he Assemblies to leave the Judgement of pure or impure Ordinances to this Case, unto the alone discretion of a particular Person: But before any leave 〈◊〉 Parochial Congregation, ordinarily he ought to declare the Cause of his grievance, that if it may be his removal may be prevented: Except he think fit to change his dwelling; in which Case his removal is without offence.  Indep. 
Why may it not be as lawful to go to a separate Congregation for relief, as to remove our dwelling to another Parish?  Presb. 
It is one thing to remove to a Congregation which is under the same Rule; another, to a Congregation of a different constitution from the Rule. In the one a ma● retains his Membership; in the other, he renounceth it, p. 52.  Indep. 
If the purest Churches in the World, unto our Judgement, in all other respects, should impose as a condition in the Sacrament of the Lords Supper any one thing that such tender Consciences cannot Join in (as suppose, kneeling) if they remove from these Churches, and have liberty from the State to gather into other Churches, to enjoy this and other Ordinances, ●here is no Separation  Presb. 
1. If a Church require that which is evil of any Member, he must forbear to do it; yet, without Separation; and wait on God's Providence in the dispensation of that Church, till all remedies have been tried.  
2. He that is in this kind oppressed, may be relieved by Appeal, or change his dwelling.  
3. They who thought kneeling in the Act of Communion to be unlawful, either in England or Scotland did separate or renounce Membership; but did some of them with Zeal and Learning defend our Churches against those of the Separation.  Indep. 
But, we hope you will not question us, if we have liberty from the State to gather into other Churches.  Presb. 
The Nature of Separation is not to be measured by civil Acts or State, but by the Word of God: what notion you have of it we know not; but surely to leave all ordinary Communion in any Church with dislike, when opposition or offence offers itself, is to separate from such a Church in the Scripture; since such a Separation was not in the Apostles times, unless it were used by false Teachers; all who professed Christianity held Communion together, notwithstanding differences of Judgement or Corruptions in practice, p. 55.  Indep. 
Our Churches cannot be thought to be guilty of a plain and total Separation, unless we did wholly in all things differ, by setting up altogether differing Rules of Constitution, Worship and Government.  Presb. 
Of this Assertion we expect some proof: We read not the like in any Author ancient or modern. Under this pretence Novatians, Donatists, all that ever were thought to separate, may shelter themselves; who themselves, boasting of their Separation (the most rigid Separatists) hold the same Rule of worship and government for substance with you.  
We desire you to consider if every small and circumstantial difference amongst those who agree in most things, and those most substantial, shall be a sufficient ground to gather Churches out of Churches into a separate and distinct Communion, how the Churches of God shall ever be kept free from Rents and Divisions, and how the Peace thereof is possible to be preserved.  Indep. 
But as we hold your Churches to be true Churches, so we are ready to hold occasional Communion with them.  Presb. 
1. You have estranged yourselves from us hitherto, and we have reason to question, in what sense you account our Ministers and Churches true. 2. If you may occasionally exercise Acts of Communion with us once, a second, a third time, without sin; we know no reason why it may not be ordinarily without sin: And then Separation and gathering Churches would have been needless.  
To separate from those Churches ordinarily and visibly, with whom occasionally you may Join without sin, seemeth to be a most unjust Separation.  Indep. 
Suppose you do account our gathering Churches sinful, may not some things be tolerated which are thought unlawful.  Presb. 
Our Reason against Toleration is not sounded upon the Supposition that nothing unlawful may be tolerated; but upon the supposition of unlawfulness to tolerate the gathering Churches out of true Churches. And you do not once endeavour to prove, either that such gathering, or the tolerating thereof is lawful.  
We are to debate the lawfulness of forbearance, and may insist upon any proper medium, to that end; for clearing whereof the lawfulness or unlawfulness of that point of Church gathering is one of the most necessary.  Indep. 
If we do not gather into other Churches; Multitudes that cannot conform must live without some Ordinances all their days.  Presb. 
Of this before; but we answer, that you wave the main business, viz. whether there be any Example in God's Word for gathering Churches out of Churches.  
1. This opens a gap for all Sects to challenge the same liberty as their due. It should be considered.  
2. Whether we must follow an Erroneous Conscience so far as to gather into new Churches.  
3. Whether this be not denied by the Churches in New-England.  Indep. 
Is it not the Right of every man to choose his own Minister?  Presb. 
Certainly some would deny it, and it will be like to breed much confusion. Besides, the tolerated will have the greatest privilege by it; they shall enjoy it absolutely, when those under the Rule cannot, without removing their dwellings, p. 64, 65.  Indep. 
Though we do separate, we are such as have given good Testimony of our Godliness and Peaceableness: And we did not separate till we had used all means in faithfulness to know the mind of Christ.  Presb. 
We shall not mind you how Testimonies of Godliness are not always infallible Protections against Schism or Heresy; as in Milesius, Lucifer, Audaeus, etc.  
We conceive that amongst other means used in faithfulness, this should be one; that each person give an account of his Scruple to the Eldership or Congregation where he dwells; that so he may either receive satisfaction, or have from them a Testimony of Godliness and Peaceableness.  Indep. 
But you uncharitably charge us with the guilt of Schism, though we do not say your Churches are false and not to be communicated with, which is hard measure.  Presb. 
We have answered this already, but further we say; albeit Schism consists not in every diversity of opinion or practice, but in an open breach of Christian love; yet we see not how you can acquit yourselves even by this Rule; when you openly profess a necessity to recede from our Churches as Members, which while yet you acknowledge them to be true Churches of Christ.  
Thus to departed from true Churches, is not to hold Communion with them as such; but rather by departing, to declare them to be such: Surely at best we may say of this course as the Philosopher did of the Milesians, Milesii quidem non sunt insipientes, ea tamen agunt quae insipientes.  
Mark once for all, how unaptly the Reflecter would make all the stress of the Presbyterians Argument, to prove the Schism of the Independents, to beat upon the endeavours of their Churches to reform: For the Independents were as unsatisfied with their Reformation, as they are with their worship. For they say plainly, the Reformation which the Assembly hath ultimately pitched upon satisfies not our Consciences, as our Brethren know. No, you every where find, they charge them with Separation from true Churches, and aggravate that charge from their acknowledgement of the truth of those Churches from which they separate.  Indep. 
But you endeavour our disgrace, and cast an odium upon us by the word Schism.  Presb. 
Your way would give countenance to a perpetual Division in the Church, still drawing away from the Churches under the Rule: And Schism differs no more from Division, than Greek from Latin.  
We desire you, that by assuming tenderness of Conscience to your dissenting from the Rule and establishment of a Churchway or Church-order to your way and godly party, you would not reflect an odium upon us or the Churches under the Rule.  
You know that to give countenance to an unjust or causeless Separation from a lawful Church-Communion, is not far from giving countenance to Schism: Especially wheen the grounds, upon which this Separation is desired, are such, as upon which all other possible scruples may claim a like Indulgence, and so this Toleration being the first, shall indeed but lay a Foundation, and open the Gap, whereat as many Divisions in the Church, as there be Scruples in the minds of men, shall upon the self same equity be let in, p. 66.   

The Conclusion, with a Recapitulation.  
OUR work, we see, was effectually done to our hands many years agone, both against the Independents and the present Presbyterians: whose practice in gathering Churches, and whose Arguments in defence of that practice are very much the same. And both are here abundantly confuted by these Presbyterian weighty Reasons: Which indeed are such, as took not their strength from any peculiar conditions of the times when they were written; but are now, and ever will be of equal and invincible prevalency.  
Therefore the Dialogue is as proper and seasonable now, as those Papers were then: Do but change the Person and name [Presbyterian] for the Church of England, and the whole is as pertinent to our present State as the Reader can wish. And indeed, what can the wit of the present dissenters add new, to the Argument as it was then managed? Or what have they said more for themselves? Reveiw and judge.  

The Independents then pleaded.  
1. WE only desire a liberty to worship God in Congregations of our own distinct from the Parochial.  
2. We condemn not the Parochial Churches as false.  
3. We differ from you only in small matters.  
4. We agree with you as to the substance of Doctrine and worship.  
5. Yet we cannot join with you in all things without sin.  
6. And we cannot live without any one ordinance.  
7. Therefore we join in another Congregation only for the enjoyment of all ordinances for our spiritual good.  
8. Yet we will preserve. all Christian Communion with the Saints in the Church Catholic.  
9 We cannot be Members of that Congregation where our dwelling is.  
10. However we will hold occasional Communion with you.  
11. This is no Schism, or countenance of Schism, or rigid separation.  
12. We cannot approve or edify by the Parish Ministers.  
13. 'Tis the privilege of every one to choose his own Pastor.  
14. Living in a Parish doth not make Members of a Church.  
15. Removal from one Parish to another is allowed, and why not to a separate Cogregation?  
16. Tender Consciences ought thus to be relieved.  
17. It is against Christian charity to deny this liberty.  
18. This Liberty will prove the best means of Uniformity.  
19 What if we have liberty from the State to gather Churches?  
20. Some things may be tolerated that are thought unlawful.  
21. Multitudes that cannot conform, must live without some ordinances all their days.  
22. Those that separate have given good Testimony of their Godliness and Peaceableness: And have used all means first to know the mind of Christ.  
23. You charge us with Schism to render us odious.  
All these were Independent Arguments in 1644. how they commensed to be Presbyterian in 1672. I know not: But this I know that then the Presbyterians were not shy to declare gathering Churches out of our Churches under all flourishes and iittle pretences, was a Schismatical and dangerous Separation, and not to be allowed. For which, they gave the world, not only their Authority, but such Reasons as you have heard, but shall never see answered. Some of their Propositions follow.   

Some of the Presbyterian Assertions, whereby they refeled the foresaid Independent pretences for gathering Churches (as more at large appeareth in the Dialogue) are these.  
1. OUr Parochial Congregations are true Churches.  
2. To make one a Member of such a Church, it is sufficient that he professeth Christianity, and lives in the Parish, and he may claim Communion thereupon.  
3. The old Non-Conformists did not separate from the Parish Churches or renounce Membership, though they thought kneeling at the Communion unlawful (and I may add, had as much cause to complain of Persecution, and want of Reformation, as any have now) but did some of them with Zeal and Learning defend our Churches against those of the Separation.  
4. None ought to be indulged, but such as agree with the establishment as to the substance of Doctrine and Worship.  
5. These should not be indulged so far, as to separate and gather new Churches.  
6. This is Schism, and the means of confusion in the Church and in Families.  
7. None are to be allowed to withdraw Communion in things wherein they agree with us: But in all such things they ought to retain Communion with the Congregation where they live.  
8. The Separatists holding our Churches to be true Churches, is an Aggravation of their Separation.  
9 To departed from Churches me acknowledge to be true, is not to hold Communion with them as such; but rather by departing, to declare them not to be such.  
10. To leave all Ordinary communion in any Church with Dislike, when Opposition or Offence offers itself; is ●o Separate in the Scripture-Sense, and was not in being in the Apostles times, unless by false Teachers.  
11. All who professed Christianity in the Apostles times, held Communion together, notwithstanding differences in Judgement, or corruptions in Practice.  
12. The Judgement of pure and impure Ordinances, is not to be left to the alone discretion of a particular Person.  
13. To Separate from those Churches Ordinarily and Visibly, with whom occasionally you may join without Sin, seemeth to be a most unjust Separation.  
14. It is one thing to Remove to a Congregation that is under the same Rule; another, to a Congregation of a different constitution. In the one, a man retaineth his Membership, in the other he Renounceth it.  
15. Testimonies of Godliness are no infallible Protections against Schism.  
16. 'Tis no breach of Charity to hinder all unjust Separaions.  
17. A man may want the Lords Supper with less Danger, then to purchase it by a sinful Separation.  
18. The Church is not bound to Indulge a Liberty to Erring Consciences, especially to the evident disturbance of her own Peace.  
19 No pretences of tenderness of Consciences, or of Edification, or of enjoying all Ordinances, or of holding Communion with us as Saints in the Church Catholic, or of Occasional Communion with us as a particular Church, or of holding communion with us as far as they ●re able, or that they cannot join with us without Sin, or lastly, no acceptions that they take either against our Officers or Members: None of these, or any such, can warrant a Sepaparation from us, or gathering new Churches out of ours. For these make not the Cause of a just separation, which ought to appear ex natura rei.  
Rememmber from whence thou art fallen.   
FINIS.   

ERRATA.  
PAge 33. Line 2. Read, Not only for Wrath, but also for Conscience sake, Rom. 13. 5. p. 34. l. 14. deal and. p. 35. l. 18. r. things. p. 40. l. 1. r. Subterfuges. p. 54. l. 21. r. should not be. p. 78. l. 17. r. our Government.   

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