A Stop to the course of Separation:  
Or, THE SEPARATION OF THE New Separatists FROM THE PARISH CHURCHES CONDEMNED, By a sober Answer to the chief Pleas for this disordrely practise.  
Wherein is discovered how contrary it is, 

1. To the Holy Scriptures.  
2. To the Reason of the thing.  
3. To the judgement of the old Nonconformists.  
4. To Themselves heretofore.    
Let us follow after the things which make for peace, and the things wherewith one may edify another.  
Happy is he that condemneth not himself in that thing which he alloweth,  Rom. 14. v 19, 22. 
London, Printed for Walter Kettilby, at the Bishops-head in S. Pauls Church-yard. 1672.   

TO THE READER.  
Christian Reader.  
IT is not a vain humour of scribbling, nor an affectation of being an Author, which creates thee the trouble of these Papers, but that great sense I have of the manifold evils of Separation, which are as destructive to the Church of Christ, as tearing one member from another is to the natural body. And since the great Apostle of the Gentiles commands us to have such a fellow-feeling of the sufferings of the Christian Church, the Mystical Body of Christ, whereof we are all members, as the members of the natural body have of each others sufferings, I should fear whether I were a living member of Christs body, had I not some smart resentments of these rents and divisions which are daily made in it. And since there are those who are very busy in justifying and widening these divisions, surely it can be no fault to oppose myself to that growing evil; an attempt, which if it want success, yet may merit a favourable censure. It is well known how our ancient Nonconformists, though they scrupled the use of some Ceremonies then, and still enjoined and practised in our Church, yet did both by their writings and practise, condemn Separation from our Parish Churches: This hath been justly urged against the Separation of some among us, who still pretend to be the Successors of those Peaceable and Conformable dissenters, and take it very ill to be ranked among Brownists and Independents, because forsooth they disown their principles, though they espouse their practices.  
And therefore to vindicate themselves in this point, and that they might not be thought Apostates from those principles they have so vehemently contended and fought for, and that they may avoid the force of those killing Arguments the ancient Puritans urged against the Brownists of those days, they have endeavoured to find out a vast difference between the state of the Church now, and what it was in those days.  
The design therefore of these Papers is to consider all those pretended differences between the present state of our Church, and what it was in the days of the old Nonconformists; and if it appear there is no material difference( of which I leave the Reader to be judge) it must then necessary follow by their own Concessions, that they are as down-right schismatics, as the ancient Brownists and our present Independents are.  
This I have endeavoured to examine with Christian candour and impartiality, and without any other sharpness of style, than what the sharpness of an Argument gives it. I beseech thee Reader to consider it with all due candour and impartiality, and join thy prayers to mine, that God would at length restore peace and unity to his Church.  
farewell.   

ERRATA.  
page. 34. line 24. for Reformation, red Restauration, p. 41. l. 10. for that, red thus, p. 57. l. ●…. for Marks, r. Mark, p. 62. l. 5. for A true Religion, r. The true Religion p. 80. l. 17. for as, r. at, p. 101. l. 23. for by, r. to and in the next line for to, r. by, p. 127. l. 10. for mentable, r. lamentable, p. 155. l. 18. for Art, r. Act p. 157. l. 11. for which, r. when, p. 160. l. 13. for to r. with.   

A Sober Answer TO THE MAIN ARGUMENTS Of the New Separatists from the Parish Churches, to stop the Course of their destructive Separation.  

Argument I. Such Ministers as the Scriptures command us to Avoid, and have No company with, nor so much as Eat with, are not to be joined with in Church Communion as our Pastors; But those that by subscription, and open declaration to the Church in their Ministry, do absolve all the persons in the Three Kingdoms from the obligation of Reformation, in case of very great Churchcorruptions, and justify them all from the guilt of perjury, are such. Ergo.  
BY those Scripture Precepts to Turn from, Avoid, and Not eat with the wicked; 'Tis manifest, 
Grotius Right of highest power.  saith Grotius, No act is signified greater than a private one; For what is the Church here bid to do, but what a Disciple doth, when he deserteth an Evil Doctor; or honest men do, when they renounce the friendship or society of their Companions fallen into wickedness.  
Doctor Hammond also interpreteth the Apostles prohibition of the Corinthians to eat with wicked Church-Members, 
Annot. upon 1 Cor. 5.11.  to be meant of intimate familiarity with them; so doth the English Annotators.  
But they will say, If a man may not hold Civil Communion with such, much less may he hold Church Communion.  
This Inference the Separatists made in Calvin's dayes. Take it in his own words, 
Calvins Iastit. p. 343.  Here( saith he) they cry out, if it be not lawful to eat common bread, how may it be lawful to eat the bread of the Lord. To which he answereth. Whereas they think it sacrilege to be partakers of the Lords bread with them, speaking of wicked men, they are therein much more rigorous than Paul; for where he exhorteth us to a holy and pure partaking, he requireth not that one should examine another, or every one the whole Church, but each man himself; whereby he sheweth that the company of wicked men at the Lords Table do not hurt the godly; He that eateth unworthily, eateth judgement to himself, not to others.  
Then again he saith, 
call. Inst. 〈◇〉 4. p. 343.  It is not in the power of private persons to determine the Communicants at the Lords Table; they have not the judgement of office.  
Again, I do indeed, saith he, not deny, That it is the doing of a godly man, to withdraw himself from all private company of evil men, to have no willing familiarity with them. But it is one thing to flee the company of Evil men, and another thing, for hatred of them, to flee the communion of the Church.  
To be short, since it is in the power of private persons, to choose who they will ordinarily, and frequently converse with at their own Table and in common Conversation, but not at the Lords: and 2ly That doing their own duty, they are in no danger of being hurt by the wickedness of Communicants at the Lords Table: and 3ly that experience proveth familiar Conversation with wicked men to be extreme dangerous: 
Psal. 106.35.  it followeth that men may lawfully hold Church-Communion, where they may not hold Civil.  
2. But if the Scripture precepts, to Withdraw from, Avoid, and not Eat with the Wicked, may possibly be extended to Church-Communion, which I do believe; Then suo ordine, to every one in their own order and place; for God is the God of order, and not of confusion. As they respect the Governors of the Church, they call upon them for the inflicting of Church Censures: As they respect the People, they put them upon minding their Officers of their duty, and call for their own concurrence with them therein; but not to separation, if that be neglected.  
The brethren should distinguish between an Orderly Motion of the Church Members in their several capacities to the putting bad Ministers and People out of the Church: And a DISORDERLY COMMOTION by the irregular withdrawing and separating of a Party FROM the Church. Perhaps the first may be inferred from those prohibitions, to Eat with the wicked; but the last, which is the practical Inference of the Brethren, is absurd, because it cannot be done without culpable Schism, and threatening the ruin of the whole, by cutting the Church into shreds, and dividing the house of Christ within itself, which whensoever it falleth out, 
Matth. 12.25.  Christ saith, That house cannot stand.  
3. If it were no sin to hold Communion with Priests, sons of Belial, that knew not the Lord; then surely it is no sin to maintain communion with Pastors, though guilty of as bad crimes as those mentioned in the Argument of the Brethren: But it was no sin to hold Communion with Hophni, and Phineas, the two Sons of Eli, being Priests, notwithstanding the enormous wickedness of those men, we find no Precept to the People to disown Church Communion with them, so long as they stood legally possessed of the Priests Office; but on the contrary, the People that took the scandal, and began to abhor the Ordinances for their sake, are called transgressors, 1 Sam. 2.24.  
The wicked Scribes and Pharisees, though our Saviour  told the People they were covetous Hypocrites, 
Matth. 23.23, 24, 25, 33.  blind Guides, superstitious, making voided the Commandments of God by their own Traditions; such as without repentance could not escape the damnation of hell: Yet for that they sat in Moses Chair teaching the Law, Christ not only alloweth, 
Matth. 23. ●.  but commandeth the People to hear them. And Mr. Norton of New-England teacheth, That his Precept to hear them, importeth full Church Communion with them. It is therefore no sin, but a duty( as the case may be) to hold Communion with Ministers guilty of as bad crimes as the Brethren insinuate the Parish Ministers to be guilty of.  
Personal crimes in allowed public Ministers will not justify disowning them in Church Administrations; and all that is affirmed in the Brethrens Argument against the public Ministers, are but personal crimes: So that though all were true which is alleged against them, it would not thence follow, that it were a sin to join in Church communion with them, as Pastors. To this purpose Calvin.  
Nothing is added or diminished by the worthiness or unworthiness of him by whom the Sacraments are delivered; 
Calv. Instit. lib. 4. p. 439.  and even as among men, if a Letter be sent, so the hand and seal be known, it maketh no matter what manner of man be the Carrier. Even so it ought to suffice us, to know the hand and seal of the Lord in his Sacraments, by what Carrier soever they be brought. Hereby, saith he, the Error of the Donatists is well confuted, which measured the force and value of the Sacrament, by the worthiness of the sisters. It nothing hindered the Jews to be circumcised of unclean Priests or Apostates.  
4. The grievous crimes charged in the Minor, upon One and All the public Ministers, are onely confidently asserted; not proved, nor any thing said in order thereunto; therefore may justly be neglected.  
5. If we should never have communions with Pastors, that one party or other have not charged with the like crimes, we should never have held communion with any in England for many years. I am grieved to speak it: For as the present Conformists, for abjuring the Covenant, are now called perjured persons by the offended Brethren, because they renounced the Covenant: So were the Non-Conformists themselves called perjured persons by the Conformists heretofore, because they took the Solemn League and Covenant, being in their judgments across to divers Oaths formerly taken by multitudes of themselves, particularly the Oaths of allegiance, Supremacy, and caconical Obedience.  
6. Very wise and conscientious men, think the Subscriptions and open Declarations the Objection speaketh of, doth not hinder the use of any Moral Endeavours of Reformation in the Government, but only seditious Endeavours of Extirpation of the Government now established by law. And if the Solemn League and Covenant, heretofore taken, bound men to use any such Endeavours, to destroy the public Establishment then in being, or now re-established, it ought to be repented of, and not stood to, except Sedition and Rebellion be no sin. The Brethren should distinguish upon the obligation from the Solemn League and Covenant; 1. As it contained a new obligation to do some things which we are all bound to, if we had never taken it; namely, in our places and callings, to endeavour Church-Reformation, according to the word of God. Now, in this sense, no body is enjoined to declare against it, which the Objectors do not consider. But only in the second place, as it containeth an obligation in our Places & Callings, and with our lives and fortunes to endeavour the extirpation of Church-government by Arch-Bishops, and Bishops, &c. and by this means to overthrow our fixed Ecclesiastical State; to root out the Government established by law, which 

1. The King took his Oath to maintain, at his Coronation;  
2. The Government confirmed by Magna Charta, and by thirty Parliament;  
3. And that enjoined and taken without the Kings consent: for the Covenant saith not we shall endeavour to root out Prelacy[ If the King will give leave]: Nay  
4. Contrary to the Kings Proclamation, October 9. 1643 wherein he admonisheth his Subjects to beware of it, and prohibiteth them to take it upon their Oaths of allegiance, saying, that whatever the pretences of it were, it was in truth nothing but a traitorous seditious Combination against him, and the established Religion, and Laws of the Kingdom:  
5. A Government which Grotius telleth us is repugnant to no Law Divine, 
Grotius Right of highest power.  but it is approved by Divine Law, That the Universal Church hath received it, That this Prelacy hath its pattern in the Law Natural and Mosaical, and had its beginning in the Apostolical times; and that the history of all times proclaimeth the many commodities that have come to the Church by it: And which wise Fregivil, a man of a deep head, as Bishop Hall calleth him, speaking particularly of the English Prelacy, saith, it is grounded on Gods word; and that in such a mighty Church, as the Church of England is, the STATE of the Church ought to be preserved; for Equality, he saith, will be hurtful to the State, and in time breed confusion.   A Government which Calvin commendeth to the King of Poland, 
Calvin's Epist. ad Reg. Pol. p. 140, 141.  that for order sake in so great a Kingdom, he adviseth the King to establish Bishops in every Province, and over them an Arch-Bishop and Primate.  
Zanchy saith, 
Zanch. Thes. de vera Reformandarum Ecclearum ratio●e.  He that will receive and follow the use and the opinion of the Universal Church, in all times and places unto this age; for a certain Interpreter of Gods word will easily understand, that the several degrees of Priests and Bishops, in the Ecclesiastical Government, are, and ever were, according to Gods Word: therefore where they stand still, they must not be abolished; and where the contrariety of times hath abolished them, & not suffered them, they must be set up again. And that with Calvin he saith, They are worthy of any execration that will not submit themselves to that Hierarchy that submitteth itself to the Lord Jesus.  
Again, this is his Protestation, That before God, and in his conscience, he held them all for no better than schismatics, that set this down, as a part of the Reformation of Churches, to have no Bishops, that have any Eminence of degree and Authority, above their true fellow Priests, where they may well be had.  

Buckler of Faith upon the Atticle of the French Confession.  Du Moulin also telleth us: That the Superioriry of the English Bishops hath been approved by the most worthy Pastors of the French Churches. That it was necessity, not any Theological decision, made France a Church without Bishops.  
Martin Bucer, 
Bucer Tract. de Reformandâ Eccles. Tem. 2.  for the weal of the Church of England, he being to assist in the work of Reformation, We must endeavour, saith he, that all the manner and distribution of Ecclesiastical Government, which the Canons prescribed to Bishops and metropolitans, be restored and maintained.  

Beza's Epistle to the Brethren of the English Church.  Likewise Beza declared his dislike of those that resisted Episcopal power, where it was established. He exhorteth some dissenting Brethren in England, That leaving all bitterness they should obey the Queen, and all the Prelates with a free heart; and called it self-conceited pride in them that rejected their Authority.  
S. Jerome telleth us, That it was decreed all the world over, that One chosen from among the Presbyters should be set over the Rest, to whom all the Care of the Church should pertain. Further saith, The Churches safety consisteth in the dignity of the chief Priest, that is, the Bishop, to whom if there be not given a SUPERIOR POWER over all the Rest, there will be made so many Schisms in the Church, as there be Priests. It seemeth then in his time, that Experience had prompted all Christian Nations to set up Prelacy in the Church: and that not only a Prelacy of Place, but Power, as that which was for the good of the Church. And Grotius telleth us, 
Right of highest power.  that whosoever shall affirm Episcopal Eminence to be unlawful, charge the Church in all Ages, not onely with folly, but impiety.  
Mr. Baxter telleth us also, 
Baxter of Church Government, p. 300.  That Episcopacy was no such upstart thing, nor defended by such contemptible reasons, as that the controversy is like to die with this Age; undoubtedly there will be a learned and godly party for it while the world endureth. And in another place That some of the Prelates were venerable for their Admirable learning and piety, and that Prelacy had not a few mean persons to adorn and credit it.  
What a prodigious error then, and evil was it( all these things considered,) to enter into a solemn League and Covenant, without any more ado,( not so much as consulting the Bishops) to extirpate the very Government itself, to introduce we knew not what in the room, as experience quickly proved.  
Three things are necessary, 
Bisho 〈…〉 p. 〈◇〉.  saith learned Bishop Bramhall, to make a public Reformation lawful, Just Grounds, Due Moderation, Sufficient Authority. There may be Just Grounds without Sufficient Authority, and Sufficient Authority without Just Grounds; and both Sufficient Authority, and Just Grounds, without Due Moderation. But be saith, they are all necessary to concur to make a public Reformation lawful: But the Reformation designed by the Scotch Covenant, to root out Prelacy, had none of all these three Ingredients of a lawful Reformation in it; neither Just Grounds, Due Moderation, nor Lawful Authority; and therefore the Covenant to effect such a Reformation must needs be unlawful.  
To sum up all then, 1. Here was no Just Grounds to take such a Covenant, because for National Churches, where are Kings at head of them, it is not only a lawful, but the best Government, in the judgement of the wisell and greatest Students of Divinity in the whole world.  
2. As there was no good grounds to take it, so there was no Due Moderation in the taking of it; for that the Bishops, whose interest both for themselves and the Church was deeply concerned, were never called to a free debate upon it; so that it was unjust, uncharitable, and disingenuous.  
3. There was no Sufficient Authority to impose it, 
Kings Declaration October 9. 1643.  because the King, whom the Brethren by their Oath of Supremacy had acknowledged was within his Dominions supreme in all ecclesiastical Causes, he did by Proclamation declare against it, and prohibit his Subjects the taking of it.  
This being the truth of the case, the Solemn League and Covenant to root out Prelacy, was sinful both for matter and form; and therefore not to be stood too, but repented of. And the Conformists by abjuring the Covenant, as it bound men to such disorderly reformations, are so star from absolving the people from lawful endeavours of Church-Reformation, or justifying them from perjury, that they only teach them to pay a just debt of repentance, for a notorious breach of the fifth Commandment, and unjust violation of former lawful Oaths, evils which they happened to fall into in a hurry of times, by the erroneous Doctrines and bad Example of their Leaders, which may teach the people for the future to study to be quiet, and do their own business, and take heed who, how, and what they hear.  
7. And lastly, let the excellent worth both for piety, parts, learning, and zeal for holiness of many Conformists be considered, the dirt of this Argument cannot stick on them: But when persons through mistake or discontent separate from a Church and Ministry, they must either make the Church and Ministry vile, or their separation will make them vile. Men love not to be thought to do evil.   

Argument II. 〈…〉 hold Communion with the public Ministers, we shall hold Communion with them in their public Ministerial sins: It is therefore a duty to separate.  
1. THe Brethren first conclude the public Ministers One and All guilty of horrible crimes without proof; and then that themselves shall partake with them in their guilt, if they own them for Pastors. By such imaginations as these, the Devil for many years last past, hath cheated the poor people of England, and robbed them of the chiefest gifts of the Church. Upon this ground Robinson, can, and the rest of the rigid Brownists, plucked away the Children of the Church from the breasts of their own Mother, and put them to Nurse in the separate Congregations, and ruined them. red Mr. Baxters Epistle to the separate Congregations.  
2. The public professed Ministerial sins of the public Ministry that the Objector speaketh of, if there be any, are only sins of ignorance, otherwise it is not like so many worthy men should venture on them: Or indeed were the public professions, which the Objector calleth sins, so indeed, it is much that such and so many hundred profound judgments should not be convinced of their sinfulness. But  
3. Let that fall out how it will, the ground of the Brethrens separation on that account is not good: for that holding communion with Ministers barely as Ministers of the Gospel,( and the Common-people can be charged with no other) will not make people participate with them of their Ministerial sins. 'Tis one thing to partake of a Ministers gifts, and Christs Sacraments by his hand; another thing to communicate of his sins. Again, 'Tis one thing to participate with a Minister in the Ministry of that which is good, another thing to participate with him in the guilt of that which is evil. Now I say Gods people may partake of the Ministers Gifts, and Christs Sacraments by his hand, without participation of the guilt of his personal or Ministerial evils: Or else the holy Prophets and people of old would never have held Church-communion with the wicked Priests in their time; neither would Christ have commanded his Disciples to communicate in the gifts of the Scribes and Pharisees sitting in Moses Chair, of whom he  told his Disciples at the same time, that they were wicked men, that said, and did not.  
4. If the brethren themselves could not partake of their own Ministers ministerial gifts, without participating of their ministerial sins, they had better never communicate with them at all. Oh! how great and how many were the ministerial sins of the Pastors of divided parties, in our late confusions upon unhinging the Government; one party prayeth against another as schismatics; the other preacheth and prayeth against them as Tyrants; a third party preacheth and prayeth against them both, as Antichristian Ministers; a fourth party preacheth, and prayeth, and writeth against them all, as under the fourth Beast, ignorant of the work of the day, railing on superiors. Should the poor people, by joining in Church-communion with Pastors, become guilty of their ministerial sins thereby, they are sometimes so great and so many, that it would go near to stify the neglect of all Ordinances, and all Ministers.  
5. And lastly. The Brethren that object, for the most part, do not scruple to hold communion with public Ministers in prayer and preaching, which sure they would not do, if they thought they should partake with them of their ministerial sins thereby. And what good reason can be given, why Communion in the Sacraments should make persons partake of the ministerial sins of the Administrator, any more than communion with them in prayer and preaching?   

Argument III. If the Parish Churches be filled with Usurpers, and the true Ministers thrust into Corners, then 'tis no sin to separate.  
1. LEt the Brethren learn of Mr. Baxter. 
Baxter's Church-Government. p. 131.  The Church is bound, saith he, to take many a ●o●n as a true Minister to Them, and receive the Ordinances from him in faith, and expectation of a blessing upon promise, who yet before God is a sinful Invader, an Usurper of the Ministry, and shall be condemned for it.  
2. But the present Parish Ministers are no Usurpers.  
To usurp is to take possession of a place, once belonging to another, without or against law. The Parish Ministers now do not take their places without or against law; and therefore are no Usurpers, but true and lawful possessors of their places.  
3. What was that created the Brethrens right, in their opinion, to public places in the Long Parliament dayes, and outed others, but subjection to the Laws( such as they were) then in being for that purpose? Now if obedience to the questionable Laws then in being served them then to distinguish them from Usurpers, surely by a far higher reason, obedience to the undoubted Laws now will justify the right of present public Ministers, and distinguish them from Usurpers.  
4. When the Parliament put down the Episcopal Party, and set up the Presbyterian and independent, the Brethren did not like to be called Usurpers, but the Episcopal Party did always reckon them so, because they took them to come into other mens places not legally excluded, but merely by the power of force, without the power of right.  
5. When King Solomon thought good to put down Abiathar, and set up Zadoc in his room, Zadoc was no Usurper.   

Argument IV. It is sin for Christians to be without Discipline, and a more profitable Ministry, when they may have it. The Parish Churches are without discipline, and have a less profitable Ministry. It is therefore no sin to to separate.  
1. IT is indeed a sin for Christians to content themselves without out Discipline, and the most profitable Ministry, when they may have it in a lawful way; that is, by Prayers to God, humble Addresses to Authority, faithful Performances of Duty, both to Ministers and Church-membe●s though it should always be remembered, that the Rod is not of the essence of the Family: It concerneth the well-being, but not the being of it. But to separate from the Church, and gather Churches out of the Parish-Churches, and so to set up Altar against Altar to come at it, this seemeth a most unlawful course of seeking it: this is to deserve personal discipline ones self, for taking a bad course to come at Church discipline upon others. 

1. Because 'tis to do evil that good may come thereof.  
2. 'Tis a practise which no Scripture Precept or Example countenanceth.   The Scripture Churches, both Old and New, were most grievously corrupted for want of discipline; but the Prophets, 
Luk. 2.21. Luke 17.14. Matth. 23.2.  Christ, Apostles did all hold full communion with them notwithstanding, and commanded others to do the like.  
3. Because to separate from the Church, is in the nature of the thing to destroy the Church, and that directly. Building the Church, saith Mr. Baxter, 
Baxt. Ep. to Saints. Rest.  is but an orderly joining of materials, what then is disjoining but pulling down? This is to cure the Church by cutting her throat, saith he.  
4. The Judgments of the most learned Divines are utterly against separation for the want of discipline. St. Austin inveighing against the Donatists separation upon the same pretence, saith thus. 
Calvins Institut. p. 413.  The devices of separation are vain and hurtful, and full of sacrilege, because they are ungodly, and proud, and do much more trouble the weak good ones, than they amend the stout evil ones.  
Calvin calleth the separation of the Donatists, 
Calvins Instit. l. 4. cap. 12.413.  because the Bishops did neglect discipline, An ungodly Schism; And to do like the Anabptists of his time. Let the Brethren consider this. He is free and discharged from curse, saith St. Austin; and Calvin from him, Who ever he be, that either by rebuking amendeth what he can; or what he cannot amend, excludeth, saving the band of peace: What he cannot amend, saving the band of peace, he doth disallow with equity, and bear with steadfastness.  
St. Cyprian to the same purpose. Let a man therefore mercifully correct what he can, and what he cannot, let him patiently suffer, and with love grieve and lament it.  
To this purpose Mr. Baxter. Proud men, saith he, will not grow in the same Field or Church where such Tares do grow, 
Baxt. Ep. to the separate Congregations.  but will transplant themselves, and remove from the field, because God will not pluck up the Tares; especially if any ministerial neglect of discipline be conjoined; as too commonly it is; and instead of blaming their own pride, they lay the blame on the corruptions of the Church.  
2. I prove the Parish Churches are not without discipline, whether we respect the Power or actual Exercise of discipline. That they have some power of discipline, I prove, 

1. From the Title of Rector, which the Law giveth to all Parsons of Parishes;  
2. From the rubric, where the Minister is not only authorized, but commanded to keep all scandalous persons from the Sacrament of the Lords Supper; And  
3. from the Canon, where it is written, No Minister shall, in any wise, admit to the holy Communion any of his Care or Flock, which be openly known to live in any notorious sin, without repentance; nor any which have maliciously and openly contendded with their Neighbour, until they shall be reconciled.  
4. Every Parish Church hath Wardens under Oath, to present all scandalous sinners, in order to punishment for their offences.  
5. And lastly, Divers persons, both Ministers and others, that have been proved scandalous, have suffered censure, both in and about London, and else-where.   To say nothing of the Excommunication of Quakers, and others, whom the Brethren did always judge worthy of censure.  
Some are of opinion, that there have been more proper acts of discipline performed in the Parish Churches, upon just offenders, since the Reformation of the Bishops, in a few years, than was in all the time of their absence; though not so much as should be and might be, if Officers and People did their duty. And the Brethren that complain should consider how far themselves are accessary to the want of discipline, by their withdrawing their brotherly assistance; for that discipline must begin at the People, said Mr. Calamy heretofore to the independents that made this objection.  
Besides, I cannot approve of the practise of those, saith Mr. Baxter, that because most of the world are nought, do therefore conclude men dogs and swine, before that ever they did faithfully and lovingly admonish them, or perhaps before ever they have known them, or spoken with them; and hereupon will not communicate with them in the Lords Supper, 
Baxters Epist. to Saints R●st.  but separate into distinct Congregations; I persuade to no such ungodly separation. The Brethren that separate, neglect their duty in order to discipline, and then separate from the Church for want of discipline.  
3. If the want of discipline will justify separation from the Parish Churches now, then it would justify the separation of the independents, and Brownists in the Long Parliaments days: For Mr. Baxter saith, 
reformed Pastor, p. 216. Preface to reformed Pastor.  The Presbyterians then had shown their Government in Paper, not in Actions. That they generally had settled in a constant neglect of discipline many years together. That their practise, to let none partake of the Sacrament that refused to be examined, at the same time leaving them stated Members uncensured, was rather to gather Churches out of Churches, than to execute any proper act of discipline: or to this effect, &c, with much more to the same purpose.  
Let the Brethren take notice by the way, what a deep sense of evil Mr. Baxter had of gathering Churches out of the Parish Churches: And let not the Brethren think it a small matter to justify all the separations from the Parish Churches in their days, against which they so mightily exclaimed heretofore. Is it a light matter to harden all the Sects in England that have separated from the Church.  
Again, With what sincerity can the Brethren pretend the want of discipline, to justify separation from the Parish Churches, that for many years together settled in a constant neglect of it?  
4. And lastly, Whereas it is said, The separating Ministers are the more profitable, and the more lively Ministers,  
I answer, I will not deny but that some, yea many of the Ministers, that are now laid aside, while they had their ministerial standing in the Parish Churches, and catholic Communion, were profitable; but the best of them not more profitable than many that now take their places in the public Establishment, if so profitable. Comparisons we say are odious.  
But let them however be never so profitable, if they once become Pastors of stated opposite Assemblies to the Parish Churches, they may continue zealous, but they shall cease to be profitable as to the great ends of a Gospel Ministry.  
Mr. Baxter telleth the Separatists from the Parish Churches, 
Epistle to separate Congregations.  That the Pharisees Liturgy is of too frequent use in the separate Assemblies: I thank thee, O God, I am not as other men are, nor as this Publican.  
It cannot be denied, and can never enough be remembered and discoursed, for the admonition of all Ministers and others, that the same persons, and that in great numbers, that while they kept the public Communion, notwithstanding all the pretended defects of the Parish Churches, they have been known to grow in all the fruits of the spiit, mentioned Gal. 5. Faith, Love, Joy, Peace, Humility, Meekness, Obedience. But after their departure from the catholic Communion, that they might live in the Communion of a purer Church, they have been known to grow as fast in the fruits of the flesh; namely, Variance, Hatred, Emulation, Wrath, Strife, Seditions, Heresies; and many have fallen to horrible uncleanness. The independents heretofore tell us, 
Apologetical Narration.  they were cautioned against Brownism, by the observation of the Rocks and Shelves they observed they split upon.  
We have the same reason to beware of all Separations from the Parish Churches of England whatsoever.  
Mr. Baxter having taken special notice of the strange and wonderful Judgments of God that hath followed persons that have separated from the Parish Churches, for a purer Communion, writ an excellent Epistle to the separate Congregations, wherein he lift up his voice like a Trumpet to awaken them, and convince them of their evil way: which let all the new Separatists red, and tremble.  

Baxter Epistle to separate Congregati●ns.  The Hand of God is apparently gone out against your ways of separation; you see you do but prepare persons for a further progress, Seekers, Ranters, Quakers; and too many professed Infidels do spring up from amongst you, as if this were your journeys end, and the perfection of your revolt.  
Again, By such fearful desertions did God formerly witness his detestation of those that withdrew from the UNITY of the CHURCM.  
Calvin speaking of men that break in sunder the bond of Church Unity, 
Calvins Instit. l. 4. p. 339.  which he reckoneth all to do that separate from a Church that hath the Word and Sacraments; No man, saith he, escapeth the due punishment of his divorce: He be witcheth himself with most pestilent errors, and wicked dotages.  
And that we have found it in England, as well as Calvin and others observed it in other Countries. So that for the best Ministers and People to agree to break the Unity of the Church, for a purer and livelier Communion, is the way to become the worst Ministers and People; yea, No Ministers, No Christians.  
Oh! how dangerous and how deadly a temptation is it, saith Calvin, 
Calvins Instit. lib. 4.  when it doth but enter into our heart to depart from that Congregation wherein are seen the signs and tokens by which the Lord thought fit to describe his Church, Let us beware, saith he, of so wicked a disagreement.   

Argument V. If there be in one City or Country some lawful Pastors, that meet in Houses with their Flocks, and some that meet in Temples, he is the schismatic that meeteth not with the first in Houses, being of his Charge; and he is the schismatic that meeteth not with the other in Temples, being of his Charge; therefore to say, all must come to the Temples, or all must not, are both Schismatical Assertions.  
1. THis Argument standeth upon a sandy rotten foundation, namely, that all Persons, Ministers and People, notwithstanding the Laws to the contrary, may knot in Church-communion as they please. Whereas it dependeth upon the Nurse-father of the Church to govern the Pastors, to bound and fix the particular Church-communion of all Christians in his Dominions, being a part of his work in the business of the Lord. 
1 Tim. 2.2.  A King of the true Religion, is not only a King of his Subjects as Men, but as Christians; though Bellarmine say the contrary, to advance the Pope above Kings. That it is a part of his Trust to do his utmost, that all things concerning the Worship of God and Religion may be decently, 
1 Cor. 14.40.  and orderly performed by his Christian Subjects; and that the whole Affair of Religion may be managed to the highest advantage for the glory of God, 
Deut. 17.19. Psa. 2.11.  the honour of Religion, and the edification of Souls. Kings are commanded to keep all the Law of God, to serve God, to kiss the Son. This being spoken to Kings, not as Men, for so it would concern them then no more than other men, but as Kings: It followeth some royal act is required of them, proper to them as Kings. Therein do Kings, as they are commanded by God, serve God, as Kings, if in their Dominions they command things good, and forbid evil; not only in respect of human society, but the worship of God also, saith St. Austin. And this is that Royal nursing the Church, which by the Prophet God hath promised, saith Grotius in his Right of the Highest Power.  
In order hereto, the King putteth the whole Nation into parts, as the General of an Army putteth his Souldiers; buildeth, or causeth to be built public Temples for each part to meet at for the Worship of God: Appointeth approved Pastors for the performance of the Offices of Religion to each part; Encourageth the Universities, and all public Schools of Learning; Fixeth maintenance for the Ministry, maketh Laws to bind all the Christians inhabiting in each part ordinarily to tend upon the Word and Sacraments, administered by the Pastors there fixed, to avoid confusion, and to punish all such, as disturbers of the peace and common Order, that shall not obey.  
By which means, if Pastors, and other Church-Officers and People did their duty, not one Christian in the Kingdom but would come under inspection, except in such Parishes which are grown too numerous, and indeed calleth for rectifying.  
Whereas, if such particular care were not taken, it cannot rationally be imagined, how one Third of the Nation should come under any Church care at all, or so much as hear the Cospel truly taught.  
If the whole were not put into parts under particular Officers, the multitude would be in confusion: If they had not public Temples to meet at, the parts would be at a loss for public Meeting-places: If no Universities to breed and fit men for the Ministry, Popery would over-run us for want of learned men to defend the Truth; If Pastors were not approved by men Orthodox, Hell would furnish the Church with heretics and false Prophets, instead of true Pastors: If Maintenance for Ministers were not fixed, Ministers would be discouraged; for many would rather have no Ministers, than be at the charge of maintaining them. If no Laws to bind Christians to frequent the public Ordinances, and keep their Stations, multitudes would indulge themselves in idleness and schism, which the Laws are a kerb to.  
Now where is the man living that can tell a better way to provide for the honour of Religion, and the salvation of a great Nation of Christian souls, where there are so many millions to be looked after? Neither in all this doth the King any thing but in a just pursuit of his Regal Trust; for that he put forth no Act in Holy Things, but only about Holy Things: No inward Act purely Ecclesiastical, but outward purely Political, though about Ecclesiastical objects, such as Asah, Jehosophat, Hezekiah, and others of the Kings of Israel did. Which Presbyterians do all allow to the Highest Power.  
Besides all this, the Baptismal Covenant bindeth all that enter into it, to obey Authority, 
Rom. 13.1.  making Laws for the general good; for that it bindeth men to all Gospel duties, as Circumcision bound the Israelites to the Law of Moses.  
How then can the Brethren imagine a relation between Pastor and People, contrary to the Law; as if particulars of a Community, mutually engaged to walk regularly, might break and transgress all public Orders, and be blameless.  
The Law appointeth such an approved Pastor to perform the Offices of Religion to such a Company of Christians, in such a Parish. The Law appointeth all those persons to own and attend such an one for their Pastor, till lawful Governors find cause to remove him. That Cohabitation hath an aptitude in it for constant and ordinary Church-communion, agreeth to common sense, and is according to Scripture example. Particular Churches took their Name and Relation from Cohabitation in Scripture times: The Christians dwelling at Corinth, Ephesus, and Coloss, take the name of the Church of Corinth, the Church of Ephesus, and the Church of Coloss. And in great Cities of Christians, where the multitude is so great as in London, that there is a necessity of putting the whole into parts, 'tis highly reasonable for the common good, that the Neighbourhood of each part should concur together in Church-communion, because being near one another, they are in the better capacity to perform the duty of brethren to one another; so that the Law, Right Reason, and the Word of God, hath joined the Parish Ministers and People together.  
Whoever then shall go about to snatch away the People from the public Minister, authorized by Law in this Nation( where we have a fixed Ecclesiastical Estate) and gather the People to himself, to wait on his Ministry as a Pastor, I fear he will prove the schismatic, for that be breaketh the Union of the Church causelessly, and worketh confusion in the Church of God. I ever approved a peaceable Conformist before a turbulent Nonconformist, 
〈◇〉 Rest  saith Mr. Baxter.  
Again, Above all be followers of peace and unity: He that is not a Son of peace is not a Son of God. I differ from my brethren in many things of considerable moment; yet if I should zealously press my judgement on others, so as to disturb the peace of the Church, and separate from my brethren, I should fear I should prove a firebrand in Hell, for being a firebrand in the Church. I charge you, if God should give me up to any factious Church-rending course, that you forsake me, and follow me not a step.   

Argument VI. Nature teacheth to hold Personal Communion with those Churches which have all Gods Ordinances, and the purest Communion, and the most lively Ministry, not meddling with other men.  
1. NAture also teacheth not to hurt a Community for a private Convenience; to prefer a part before the whole, is not natural: Forasmuch as the parts cannot be conserved but in the whole, 'tis but reasonable that parts quit their particular Inclinations to be ruled by the Inclination of the whole. The light of Nature teacheth, That the general good of Consociations is to be preferred before the particular good of particular Persons, or particular Consociations.  
2. Nature teacheth all loving, dutiful, and grateful Children, not to forsake and leave their Mother when she is sick or poor, if they may keep with her without sin; but on the contrary to labour to enrich and heal her. 
Mr. Calamy's Sermon at Alderman-bury, 1659.  The way to cure the Churches, saith Mr. Calamy, is not to separate from them, but to continue with them, and by living with them, to labour to enrich and heal them. 
Epist, to Saines Rest.  By other sins men pull down the Church consequentially, but by separation they do it directly, saith Mr. Baxter: And that by gathering Churches into distinct Bodies in opposition, they cut the throat of the Church; And surely that is against nature. If any one should object; yes, but the new Separatists do not gather Churches out of the Parish Churches, in opposition to them. To this I answer in the words of Mr. Baxter: Building is putting materials together; what then is disjoining but pulling down? That practise then that pulleth down the Parish Churches, is done in opposition to them, what ever the parties intend: But to gather Churches out of the Parish Churches is to pull them down, and therefore a practise in perfect opposition to them.  
3. Separation to the apparent hurt of the public speaketh the sad loss of catholic Principles and Affections. First men lose catholic Principles, then catholic Affections, and then fall to uncatholick practices, sinking into self. But 'tis below the spirit and practise of a generous Christian to look at his own thing only. 
Phil. 2.4.  The Apostle sought not his own profit, 
1 Cor. 10.33.  but the profit of many that they might be saved: He pleased not himself, but all men for their edification: And 'tis his express precept to the whole Church; Let no man seek his own things, 
1 Cor. 10.24.  but every man anothers weal.  
But the case of the Parish Churches is not all alike.  
'Tis true, they are not all alike, in all respects; in some the Ministerial gifts are more excellent, in others less; but they are all alike as to the lawfulness of Communion with them, and the unlawfulness of separation from them. For that every Parish Church, where an approved Minister is fixed, is a true visible Church, to which Christ hath promised his presence: There is all that is essential to a true visible Church, that is plain, because there is both matter and form of such a Church. 

1. There is the Matter: for there is a company of visible Saints, that is, a company of Professors of saving faith in Christ, by the Baptismal Covenant separarated for God, and dedicated to him; and so take the name of Saints as the primitive Churches did.  
2. There is the Form too; and that is congregating themselves together in a stated course to worship God in Christ, To call upon his Name, To hear his Word, To partake of his Sacraments.   Neither is any sinful thing imposed as a condition of Lay-communion, in the judgement of the Brethren themselves. Now nothing more is required to denominate a true Church, with which communion may be held without sin.  
Every Congregation, 
Calv. Instit. lib. 4. p. 34●.  saith Calvin, that pretendeth the name of the Church must be thus tried as with a Touchstone, if it have in it the Word and Sacraments, the Order appointed by the Lord, it will not deceive us; let us boldly yield it the honour due unto the Church.  
In another place, There is not a doubtful, not a deceitful face of a Church, where the Word and Sacraments go, reverently heard, and purely administered, Christ goeth along with them; for his promise cannot deceive, Matth. 18.20. And these can be no where in a fixed stayed state, but they must bring forth fruit. Thus far He.  
The Parish Churches being one and all of this character, 
Calv. Instit. lib. 4. p. 341.  they are such Churches from which a godly man may not separate, where the Word and Sacraments are, saith Calvin. Again, Such a Church is never to be cast off though it swarm full of many other faults; yea some faultiness creep into the Administration of Doctrine and Sacraments.  
It must needs then be a grievous sin to separate from the poorest Parish Church in England; nay the more grievous, and the greater is the sin of a godly able Member to separate from such a Church, than from one more perfect, because there is the most need of the brotherly assistance of abler brethren. If that part of the Church where the lot of more able persons are cast, happen to be uncomely by the weak gifts of the Minister, the ignorance and defects of the Members, let such Brethren harken to the Apostle upon the uncomely parts. 
1 Cor. 11.25.26.  We bestow more abundant honour, alluding to the natural Body and Marks, that there may be no Schism in the Body. And here let me add,  
Should an honest and zealous knowing Christian, whose lot by Gods providence becometh cast into the Communion of a poor weak Church; I say should he in the fear of God, and love of the Church, and poor Brethren, in stead of separating from the Church, hold the closer communion with the Church, and considering the true state of the Pastors and Brethren, apply himself to them for the general good, endeavouring to prefer the common interest, by all manner of holy prudent and sitting applications, he shall undoubtedly find comfort in it at death more than they that separate: For they to their power have pulled down the Church for their private convenience; the other denied his own convenience to support the Church.   

Argument VII. As we condemn not all the Parish Churches beside when we are but in one of them, so we condemn none of them absolutely, when we are in none of them, else the Parish Churches sinfully condemn the French and Dutch.  
1. THe bare simplo meeting of Parish Churches in several places, doth not amount to condemning one another, no more than several Companies of an united Army quartering in several places doth, because though they meet in several places, they all meet as parts of one another in the same communion, partend only for the better accommodation of the whole. But Separatists, that gather Churches out of the Parish Churches into distinct Congregations, under a distinct undiscovered Government; such meet not as parts in the Communion of the whole, but as parties cut off from the Communion of the whole, and in opposition to the whole: For which there being no sufficient cause, they do most sinfully condemn their Brethren, and stand just in the condition of a Troop or Company in an Army, that in discontent have withdrawn themselves from the main Body, resolving to stand upon their own defence, refusing to give and take influences from the whole. Now look what the state of such a Troop or Company would be in the judgement of the Army, the same must such Assemblies be in the judgement of the Church.   

Argument VIII. The Temples and public Maintenance are in the Magistrates hand, and he may give them to whom he will: And if he dispossess the lawful Pastors of them, they are bound to obey him: but they may not take themselves discharged of their Pastoral Office in relation to their Flocks. Magistrates ordain not Ministers, nor degrade them.  
1. THe Argument supposeth the Parish Pastors & Churches to have no Authoritative Government over them at all, or else that they ought to have none; but that every particular Pastor and Congregation throughout all England should stand independent, both which suppositions are very false.  
That in a Christian Nation where the King is of a true Religion, and where there is near ten thousand particular Pastors and Congregations; to say that these by divine right should all stand independent without some superior power to govern the whole, is against the light of nature, and common sense; for where ever Multitude is, there is confusion, unless that Multitude by virtue of Order be brought to an Unity. It cannot be otherwise, but that plurality not united together by the bond of Union, must come to division, and from division to contention, and from contention to confusion, as we found by experience upon unhinging the Government by Bishops, and the loss of our fixed Ecclesiastical State.  
2. Since the Restoration of the King, and the Bishops, the Parish Pastors and Churches become fixed by Law again, and are under Government. And if the Brethren have taken the Oath of Supremacy, they have owned the King to be supreme Governor of all Persons and Causes in his Dominions both Ecclesiastical and Civil. Now except the Brethren think the bounding particular Congregations, and ordering the Pastors, to be no Ecclesiastical Causes: They are both under the government and ordering of the King, and determined by the Laws; and particular Pastors and Congregations cannot claim Independency without sin.  
The King hath made the Bishops Governors under himself of all the particular Pastors and Parish Churches in England, as any one may see that readeth the Book of Canons, 
Book of Canons. Seventh Canon  wherein the King ratisieth and enjoineth this Canon with the rest; That Excommunication ipso facto pronounced against the man that depraveth the Government by Archbishops and Bishops, &c.  
Now how should the Brethren continue lawful Pastors to particular Flocks in the Church of England, contrary to the public Laws of superiors? The Law saith all Incumbents that perform not such conditions shall cease to be Parish Pastors: Thereupon others become placed in their room. The Brethren say, though they do not perform those conditions, and others be put in their places, yet their Pastoral relation to their Flocks standeth still. Now I ask how this can be, except the Brethren reckon themselves lawless persons.  
Object. Why but though they are no lawful Pastors before the Church of England, and in the eye of the Law, yet they are before God.  
Answ. 1. If they are no lawful Pastors before the Church, and in the eye of the Law, they cannot be lawful Pastors of their particular Flocks before God, because for the safety and commonweal of the Church, God hath committed the power of governing both Pastors and Flocks to the Nurse-father of the Church( whom the Brethren use to style a Bishop of things WITHOUT: 
Jus divi. Presb. ) To that purpose the power of placing, displacing, deposing suspending, and removing Pastors, as he shall find cause, without or Against the Peoples or Pastors minds: Otherwise, an end shall be propounded him; that is, to preserve the Churches Purity, Peace, and Unity, but the necessary means shall be denied him: One whereof, is to have the power of placing, displacing, transplanting, or temporary suspending Ministers; for that sometimes they prove scandalous, sometimes heretical, sometimes seditions, sometimes improved for public use.  
In all which cases, it is plainly necessary for the common good, that Pastors be removed, but 'tis not always found that Pastors and People are willing to it, but the contrary. That popular election is not absolutely necessary to the relation of Pastor and and Flock( though in some cases convenient) is the declared judgments of the London Ministers, as well as others; for which they give strong Reasons. 
Jus divin. Minist. p. 132.  Jus Divin. Ministerii, Anglic. p. 132.  
Object. But if it be said further, Magistrates do not Ordain Ministers, nor degrade them.  
Answ. 1. 'Tis one thing for a Magistrate to degrade a Minister, another thing to prohibit him the exercise of his Ministry in his Dominions. This saith Mr. Baxter unquestionably he may do.  
2. Solomon did not ordain Abiathar, but he deposed him and set up Zadoc in his room. 
Baxter, Holy Commonwealth, p. 302.  And Mr. Baxter saith, It was just Solomon, David, and other Kings of Israel and Judah did take down and set up Priests, and order the Officers of the house of God. The care of the Church is so committed to Kings, 
Book of Canons, 1640.  in the Scripture, that they are commended, when the Church goeth the right way; and taxed, when it runneth amiss: And therefore her Government belongeth in chief unto Kings; for otherwise, one man would be commended for anothers care, and taxed for anothers negligence. The old Nonconformists therefore being silenced, did acquiesce therein, and being objected against by the Brownists for so doing, they justify themselves by this Arguments, If a guiltless person put out of his charge by the Churches Authority, may yet continue in it, what proceedings can there be against guilty persons, who in their own conceit are always guiltless, or will at least pretend so to be, seeing they also will be always ready to object against the Churches judgement, that they are called of God, and therefore will not give over their Ministry at the will of man, Mr. Rathband, page. 41.  
Upon the whole then, it appeareth a vain Plea of the Brethren, that after their particular Flocks are by public Governors and the Laws disposed to other Shepherds legally qualified, they should yet style themselves, The Legal Pastors, and call the present Incumbents Usurpers. As if a Captain when his Commission is taken from him, by the General, and his Company transfered to the Conduct of another, should yet affirm he was Captain, and the Company his Company: Should any discontented Officer in an Army pled thus, and make a party upon it, and disturb the peace of the Army, it would be very scandalous. There is the same reason it should be so in the Church.  
Object. But what, are Magistrates to be obeied absolutely, in point of Pastors, Church and Worship? If so, then in Spain, France, Italy, and all over the world.  
Answ. No doubt the power of the Magistrate in point of Pastors, Church and Worship, is limited by God: And therefore if King Solomon when he put down Abiathar, had set up a Priest of Baal in his room, and commanded the people to own him for the Priest of the true God, he ought not to have been obeied: But since he set up Zadoc in his room, a true Priest of the same Religion, he ought to be obeied, because he did but change the Officer, not the Religion.  
Object. Magistrates may drive us on to our duties in Religion, but not from our duties: Therefore if he command true ordained Ministers not to preach, or people not to hear them, or not to perform their duty to them; Whether it be better to obey God or men, judge ye.  
Answ. 1. Truth of Ordination Alone, will not continue a title to a public strtion in the Ministry in all cases. Abiathar was truly ordained a Priest, but yet the Brethren grant it was lawful for Solomon to depose him. If true ordained Ministers shall after their Ordination, by Scandal, heresy or Schism, threaten the Church, they are to be avoided by Divine Law: As by private persons, in a private capacity, 
Rom. 16.17.  so by public persons, in a public capacity, for the common safety of the Church. Grotius telleth us, 
Grotius right of the highest pow. p, ●3●.  The right of removing a certain person or persons from the Ministry of a certain place, ought always to remain in the highest power: Nor only may he do this by way of punishment, but by way of caution too; and unless the highest power could do this, 
p. 240.  the Commonwealth were not sufficient to secure itself.  
For a Non-conforming Minister then, though truly ordained, to undertake to preach in this Nation contrary to Law, and draw people to hear him contrary to Law, some think so far from being any point of obedience to God, that it maketh both Minister and people guilty of greater evils than I am willing to mention.  
'Tis true, if a Jewish or Heathen Magistrate, being of a false Religion, command an Apostle of the true Religion, not to preach any more in Christs name: then to disobey man would be to obey God; which was the case of the Apostle Peter, who though he could work miracles to justify his divine Commission, yet the Council of the Jews forbade him to speak any more in Christs name: To whom he saith, 
Act. 4.19.  Whether it be better to obey God or men judge ye.  
But this is far from our Brethrens case; and therefore this Text is impertinently urged.  
Because our Non-conformists can pled no extraordinary Call to the Ministry, as Peter could: They can work no Miracles to justify their Commission as Peter could. On the other hand, our Law-makers, the King and Parliament, are no Jews, as that Council was to whom the Apostle Peter spake those words. But on the contrary,  
With us the Supreme Magistrate is a Christian: And instead of forbidding persons to preach in Christs name, as the Jewish Magistrates did, he filleth the public Temples with Pastors or Preachers in Christs name: And quiter contrary to the Jews, commandeth them to preach in his name, and the people to hear them upon certain penalties if they neglect; and for reasons of Church and State, forbiddeth private Conventions for worship: As the Church of Scotland was ever wont to do. This is our case. Now for Ministers and people, as this case is, to walk across to public Authority, and disobey man, I fear is to disobey God, who hath said, Let every soul be subject to the higher power. 
Rom. 13.1    

Argument IX. If Magistrates would appoint us unskilful Physicians for our bodies, when we can choose better for ourselves, we love our live too well, to think we should obey them: But the Magistrate hath less power to deprive us of the choice of our own best Soul Physicians, than of our Body Physicians; for that the danger of death is less terrible, than the danger of damnation.  
1. THe London Ministers, 
Jus divi. Minist. p. 132.  as well as others, have given divers good Reasons, why in some cases, people are not to be trusted with the choice of their Ministers.  
2. Some think, by reflecting upon the furious proceedings of unpeaceable spirited men this last thirty years, that it is far better for Religion, and the safety of the people, to enjoy a peaceable spirited Minister, though of weaker gifts; than a turbulent, though of never so excellent gifts, for that peace to the Church is as life to the man.  
The most Learned Lord Bacon, 
Lord Bacon, Essays, p. 13.  speaking of peace in the Church, and the benefits of it to those within the Church, saith, It containeth infinite blessings, it establisheth faith, it kindleth charity. The outward peace of the Church, distilleth into peace of conscience, and it turneth the labours of writing and reading of Controversies, into Treatises of Mortification and Devotion. But speaking of disunion, he saith, 'Tis worse for the Church, than corruption of Manners.  
3. If the highest power for reasons of state, should appoint chosen and Approved Physicians to any place, who can refuse them? Grotius telleth us, Though naturally men choose Teachers for their children, and give them Guardians, sick persons make use of what Physician they please; yet in many places, Guardianship is appointed by Law, or the will of the Magistrate; Physicians and School-Masters are constituted by public Order, with Interdiction of others from the practise of those faculties. And he saith, this right is competent to the highest power. And as for the appointing of Pastors, he saith thus, That sometimes there may be just causes why the highest Power should challenge to its self the election of Pastors. No wise man will deny. 
Right of highest power.  Many Reasons he urgeth, p. 215. For often errors introduced into the Church of God, against the Word of God, cannot be rooted out by other means. Often there is no other way to avoid Schism: with more to same purpose, and concludeth, The manner of election of Pastors to be of the number of those things that are not specially determined by Law Divine: And that accordingly in ancient time, the Church sometime proceeded one way, and sometime another way, according to the different state and condition of the Church. 
Right, p 195.  This he sheweth at large; and that this also was the judgement of Beza, p. 195.  
4. If the Doctrine preached in the poorest Parish Church in England, be humbly heard and embraced, though preached by a weak Minister, there can be no danger of damnation, because 'tis the doctrine of the Gospel of Christ, which is the power of God to Salvation. And the very same for substance which the Brethren preach in private( if they preach truth:) And if any preach contrary thereto, such are no Ministers allowed by Authority.  
5. The few godly names in the Church of Sardis, did not only keep themselves in the love of God, but in a state of much purity, Even under a dead Ministry. 
Rev 3.1.  For that Angel, though he had a name to live, was dead. Salvation then is not in danger under a weak, so it be a true Ministry, unless it be the peoples own fault: And so it will be under the most lively Ministry in the world, but higher edification only; which inconvenience by diligent prayer, reading the holy Scriptures, especially Christs Sermon on the Mount, with other good Books, godly Conference and good works, may be redeemed.  
6. The natural Itch in common people to quarrel with Superiors, Pastors and others, and withdrawing their due obedience, hath been of very sad consequence in England. I think, saith Mr. Baxter, 
Mr. Baxt. against Crandon, p. 83.  till we have better taught even our godly people, what credit and obedience is due to their Teachers and Spiritual Guides, the Churches of England shall never have peace, or any good or established order: We are broken for want of the knowledge of this truth; till this be known, we shall never be well bound up and healed.  
In another place, Art thou ready to censure the Doctrine of thy Teachers, the actions of thy Rulers, and the persons of thy Brethren, beyond doubt thou art a proud person, pride hath seized on thy heart, there is too much Hell in thee to have any acquaintance as Heaven. It is possible his invention and memory, may furnish his tongue with humble and heavenly expressions, but in his spirit, 
S. Rest. p. 70.  there is no more Heaven than there is Humility.   

Agument X. The new Separatists do not separate from the Parish Churches upon the same terms that some others do; viz. as being no true Churches of Christ, having no true Ministry, nor true Worship, with which communion may lawfully be held: But the Presbyterians separate to enjoy a better Ministry, Discipline, and a purer Communion, and will sometimes hold Communion with the Parish Churches, where they can have no better; so that their Separation is but like removing from one Parish rish Church to another: 'Tis not setting up Altar against Altar.  
1. THe culpable Schism of the Brethren lieth in matter of fact, That they causelessly and cruelly divide the Church, let the terms upon which they do it be what they will.  
2. To remove from one Parish Church to another Parish Church, was never called Separation, nor ever counted blameworthy, because all the Parish Churches in England are in one and the same common Communion, under one and the same Government and Discipline, meeting in parts for necessity sake, and by public order: So that by such removing from one Parish Church to another, there is no public Order broken, there is no affront offered to Authority: But to gather Churches out of the Parish Churches established by Law, into distinct Congregations, under a distinct Government, contrary to the public Laws, this is downright Separation: This is plainly to set up Altar against Altar, in the Language of Mr. Baxter in his Book of Rest: Such Disunion and Separaration as this, he saith, 
Baxters Ep. to the Rest.  is utterly intolerable, because it cutteth the Church into shreds: It directly demolisheth and pulleth down the Church. Building, saith he, is but an orderly joining the materials. What then is disjoining, but pulling down? and to do thus, is to cure the Church by cutting her throat, as hath been noted before.  
2. These new Separatists, by their separation upon these terms, make their Schism( in some respects) more criminal, and less excusable, both before God and man, than the worst Sect that ever separated from the Parish Churches: Because the Brownists and Anabaptists have always pleaded for the justification of their Separation from the Parish Churches, that our Churches, Ministry and Worship were false, yea Antichristian; and therefore they could not hold Communion with the Parish Churches without sin. Now though they are abused by their wild and mad conceits, yet their erroneous consciences makes their Schism less criminal before God, than the new Presbyterian Schism; because though they believe the Parish Churches true Churches, the Ministry a true Ministry, the Worship true Worship, and therefore such as they may not only lawfully hold Communion with, but that sometimes they ought do it: Yet presume to gather Churches out of them into distinct Congregations; and that after themselves have  told us in their Divine Right of Presbytery( with truth enough) That to gather Churches out of Churches, 
Preface to the Divine Right of Church-Government.  meaning the Parish Churches of England, is a practise without all Scripture president, contrary to Apostolical Precept: The scattering of the Churches, the Mother of Confusion, The Daughter of Schism, and the Stepmother of Edification.  
We believe the truth of this Proposition now, and that it shineth with its own light, and that it is utterly impossible ever to show one Scripture Precept or President, where the best members have separated from a true Church( though corrupt in many things) into a distinct Congregation, to become a new Church of themselves, merely for a more lively Ministry, Discipline, and purer Communion. Sure I am, the pious and zealous people of the corrupt Churches of the New Testament did not do thus. In the Church of Sardis there was but a few living names; the Minister and the generality of the people was dead. But what, do we find these few living names separating from the dead Angel, and dead part of the Church, for a more pure and lively communion? No such matter: Neither did the Lord Jesus in his Letter from Heaven to these few living names, give them any such Precept: He praises the few living names, that they kept themselves pure in the communion of a bad, undisciplined Church; but did not command them to separate from the rest, into a distinct body, for a purer communion amongst themselves: Yet he neither wanted love to them, nor wisdom to direct them.  
3. Consider that the most rigid Brownists and Separatists themselves, have declaimed against Separation from such a Church, upon such grounds as you insist on. Robinson saith thus, 
Robins. Reasons discussed, p. 227.  That from a true Church, so remaining, separation from such a Church is intolerable for any corruptions whatsoever: A wicked Schism it is, saith he.  
4. Whereas you gather the best people out of the Parish Churches, into distinct Congregations, for a better, and purer communion sake; consider, this practise is the effect of sinful self-love, that would provide well for itself, though never so much to the detriment of of the public. Mr. Edwards said from Mr. Cartwright, the white Devil was in this pretence. 'Tis true, that where there is in any Nation an Army of a hundred thousand men; for ten or twenty Captains to gather all the valiant, faithful, diligent, skilful Souldiers of the Army into ten or twenty Troops or Companies: This would make ten or twenty excellent Troops or Companies, and no doubt would be very pleasant to the Captains and Souldiers so related. But what mischief, by this means, would be done to the whole Army? Were it not every way better for the whole Army, that the best Souldiers should be scattered throughout the Army, some in every Troop and Company, for the giving good example, and spiriting and provoking the rest to their duty. Consider this well, and apply this similitude to your Separation from the Parish Churches, the reason being evidently the same, and you cannot but accept conviction, that your Separation, if you should persist in it, would endanger the loss of many thousand souls, wrong the great interest of Christian Religion in the Nation, and extremely hazard the Protestant cause. Remember the Church is compared to an Army with Banners.  
4. Consider how unlike this selfish practise is, to the Noble, Generous, catholic spirit of Christ and his Apostles: Scripture telleth us, that Christ, though he was rich, he made himself poor, that we through his poverty might be made rich. You on the contrary, to accommodate yourselves, care not who nor how many you make poor, I mean in spiritual comfort.  
Again, compare your practise with these Scriptures of the Apostle Paul, and you will be ashamed of it: Look not every man on his own things, but every man on anothers also. Let no man seek his ownthings, but every man anothers weal. I seek not my own profit, but the profit of many, that they may be saved: Upon the uncomely parts we bestow the more abundant honour, that there may be no schism in the body, but that the whole body may have the same care one for another. Brethren, to reconcile your practise with these Scriptures, you will find a hard task, except you were mistaken when you said, To gather Churches out of our Parish Churches, was the Mother of confusion: If Separation be the Mother of confusion, God is not the Author of it: For God is the God of order, not of confusion. And if it be the Mother of confusion, how can you proceed in such a path?  
Object. If you shall say, as some do, We hold with the separate people of the Presbyterian persuasion, to prevent their running into other Sects, at last to Quakerism.  
Answ. 1. In the mean time you commit a gross sin, the sin of Schism, by breaking the union of the Church without sufficient cause; and that to come at an uncertain good, contrary to the rule, Rom. 3.8.  
2. Separation is the way to make Quakers, as our experience hath proved, rather than to prevent Quakerism.  
3. You grieve and wrong the legal Minister, by scattering his flock, undermining his reputation with the people, weakening his maintenance, as well as the maintenance of all Parish officers: This was your complaint heretofore against the Independents.  
4 You wrong the people you comply with more, by joining with them in their sin of Separation, than you can do them good. 

1. By tacitly consenting to their needless scruples, which you know to be so, and thereby become accessary to the weakness of their consciences, and superstition that followeth upon it.  
2. You train up the people to a dislike of public Authority by your example, and so feed the humour of breaking the Fifth Commandment, and teach the young man to lift up himself above the Ancient, and the vile above the honourable; as they have most shamefully done for thirty years last past.  
3. You train them up in spiritual pride, justifying themselves that they are righteous, and condemning others.    
5. By this practise you harden all the Sects in their way, and make all hopes of any settled Government, even in your own way, desperate.  
6. This separation tendeth to Atheism, instead of Reformation: people seeing so many new unheard of ways in Religion, and all the several parties crying out to the people, Lo here is Christ; Thousands of the people conclude, there is nothing certain in Religion, and neglect all.  
7. To deter you from separating from the Parish Churches, to come at a purer communion, let me put you in mind of a considerable saying of Mr. Baxters to the old Separatists, 
Baxter, Ep to Separat. Congr.  It is very remarkable, saith he, that it is a pretence of our impurity, and a greater purity with you, that is pleaded by those that first turn over to you. And that this height of all Impieties, saith he, should be the usual issue of a way pretended so exact and clean; doubtless it is none of Gods mind by this to discourage any from purity and true Reformation, but to show his detestation of that spiritual pride, which maketh men have too high thoughts of themselves, and too much to contemn others, and to desire to be further separated from them, than God in the day of grace doth allow of. Consider this, 'tis the judgement of some, that thousands are gone to Hell, and ten thousands upon their march thither, that in all probability had never come there, if they had not been tempted from the Parish Churches, for the enjoyment of communion in a purer Church.   

Argument XI. The Parish Churches now, are not as they were in the times when Presbyterians cried out of gathering Churches out of them: Therefore their sayings to the Separatists then, ought not to be reflected on, and urged against their practise now; for these reasons, 

1. Because the Parish Churches then, imposed nothing upon the Minister or people contrary to the word of God, now they do.  
2. Because the Parish Churches then were reformable, now they have covenanted against Reformation.  
3. The Parish Churches then had proper Pastors, that had the power of the keys of Government, not so now.  
4. Because in the Parish Churches now, the Presbyterian Ministers are forbidden to preach, and the people to have the Sacrament, or their children to be baptized, unless they will say and do such things as they dare not do, for fear of Gods displeasure. The Parish Churches then driven none such away from Ministry and Communion.    

Insinuation I. 'Tis insinuated, the Parish Churches in Presbyterian days, imposed nothing contrary to the Word of God, either upon Minister or people, but now they do.  
1. THe Parish Churches cannot justly be charged with imposing any thing at all, either upon Minister or people, much less imposing any thing contrary to the Word of God; because they stand in the capacity of Subjects, not Legislators.  
2. WHAT is it that is imposed? First, upon the Parish CHURCH MEMBERS, contrary to the Word of God, there is not any one thing instanced in, 
Baxters defence of the principles of love, p 38.  and it is judged impossible for any one to prove one such thing. Mr. Baxter communicateth with some of the Parish Churches, both in the Word, Prayer and Sacrament of the Lords Supper; and telleth us, that divers Learned Nonconformist Ministers in 1663. at a Conference concluded it lawful so to do: Which they would never have done, if they had thought any thing imposed on private persons contrary to the Word of God.  
3. Now concerning the PARISH MINISTERS, what is imposed on them contrary to the Word of God, the Objector doth not instance in any one thing. The comforming Ministers themselves think no such thing of the Impositions upon them; if they did, in charity we are bound to believe they would never comform to them, knowing multitudes of them as tender conscienced as any, by their general course of life.  
4. Let it be seriously considered, in the fear of God, whether the Parish Ministers and Churches in 1643 taking the Scotch Covenant to root out the Government established by Law, confirmed by many Acts of Parliament, and contrary to the Kings public Declaration of his dislike of it, and prohibition of his Subjects to take it: Whether did not this act, render the state of the Parish Ministers and Churches, more obnoxious to exception, as to the point of communion with them, than any thing can be urged against the Parish Churches and Ministers now, that live in charity among themselves, and in obedience to their Governors and Laws, especially considering multitudes of the Parish Ministers themselves, that ventured upon this dangerous Oath, were first under the Oath of Allegiance to the King, the Oath of Supremacy, and the Oath of caconical obedience to the Bishops.   

Insinuation II. The Parish Churches in Presbyterian dayes were reformable in that wherein they needed Reformation; But now they have covenanted against Reformation.  
1. TRue, the Parish Churches then wanted Reformation, but never like to be reformed in the Presbyterian way to the end of the world. 

1. Because the Independents, men of great famed and interest, all manner of ways obstructed it.  
2. Because Presbyterian Examination by a new sort of Church-Officers, 
Parliam. declare. April 17. 1646.  called Lay Elders, before receiving the Lords Supper, was intolerable to the people.  
3. Because the Parliament would never be brought to grant the Presbyteries that power which they thought necessary to go through with the work: For which reasons the work never proceeded to any purpose, nor never like to proceed to the end of the world.   So that in a hurry the old Government was pulled down, and none ever after like to be set up in the room of it, but every man left to do what is right in his own eyes. So that as King James his Aphorism proved true, No Bishop no King; so this also, No Bishop in England, no national Church Government in England.  
2. Whereas it is insinuated that the Parish Churches have covenanted against Reformation, and not to say when and wherein, is undoubtedly to insinuate hard things against the Parish Churches, and upon very hard terms. They know no such thing.  
3. We know no Covenant against Reformation that ever was propounded by the Churches, much less taken to them. The people of the Parish Churches are under no other Covenant now than they were in Presbyterian dayes, that any body knoweth of.  
4. 'Tis true, the Ministers in the Long Parliament dayes, having been so unhappy, as by Sermons in the the Pulpits, and Speeches at Guild-hall, to have too great a hand in the wars; and having bound themselves by an oath to persevere in their endeavours to root out Prelacy, which the present Parliament hath thought fit to restore; and the King also to take an Oath at his Coronation to maintain, as his Ancestors had done before him: The King and Parliament since their Restoration, have not thought fit to admit any man into the public Ministry, without first giving security for his keeping the peace both in the Church and State for the future, that we may have no more such bloody wars, neither Ecclesiastical nor Civil. This is the true meaning of all the Ministers covenanting that now enter into the Ministry, and the only occasion of all the extraordinary Impositions upon them.  
Now in my humble opinion, the late public Ministers Instead of quarreling with Superiors for these new Impositions, should rather quarrel with themselves, for giving so great and so just an occasion for them: And if they would agree to publish their Retractations and Repentances, as Mr. Baxter hath given them an Example, 
Baxters second admonition to Bagshaw. p. 51, 52.  there would be little need of continuing these fetters any longer.  
Now as for the present Parish Ministers, in what they do when they enter the Ministry; they are so far from thinking they covenant against Reformation, that they think they covenant only against Schism, Sedition, & Rebellion. But whether they think right, or whether they think wrong, what is this to the poor Parish Churches? do the Parish Curches deserve to be demolished, and cut into shreds for this, which bad service separation doth them; as Mr. Baxter and the London Ministers, and the reason of the thing telleth us.   

Insinuation III. The Pastors of the Parish Churches in the Presbyterian dayes had the Power of the Keys of Government: 'Tis not so now: They were true Churches, and did own themselves for such.  
1. THe Parish Churches were then, no doubt, true Churches; and so they are now as well as then. They did own themselves for such then, and so they do now; and will be owned by all Protestants for such, except Brownists and Anabaptists. Herein there is no difference at all between the Parish Churches then and now. Mr. Baxter himself owneth the Parish Churches now for true Churches, by holding full Communion with them, and exhorting others to do so too; and for their encouragement insinuateth the terms of Communion to Lay persons to be more acceptable now than in the dayes of former Bishops; and therefore in his judgement there can be no such difference in the state of the Parish Churches then and now, as to justify separation from them.  
Object. But the Pastors in the Presbyterian dayes had the power of the Keys of Government: not so now.  
Answ 1. This cannot be truly said of the Pastors of the Parish Churches, That they have no power of the Keys. The Law calleth them Rectors; and in Ordination the Keys are committed to them. And by the rubric and Canons every Parish Pastor is commanded to use the Keys of Government, by suspending scandalous persons from the Lords Supper; so that they sin if they do not govern: Yea 'tis plain, the Parish Pastor doth exercise a true spiritual Government over the Flock, as the Captain doth in sight when he goeth before his Souldiers and leadeth them on and off. He governeth them by a Pastoral Government while he guideth them in Doctrine, Prayer, and Sacraments. Every Parish Minister participateth of the three Offices of Christ, Kingly, Prieslly, and Prophetical; and every Parish Church is a true Political Society: That which cannot be said of any Independent Church in the world. The Parish Churches have pars regens, and pars subdita, so can no Independent Church say, because of their popular Government, which maketh them rather take the name of Lumps than Bodies.  
And though every Minister participate of the three Offices of Christ, the exercise may be so distributed among the Pastors in a fixed Ecclesiastical state, that one shall do more of the Teaching part, another more of the Ruling part, upon grounds of prudence, yet the ruling part is not wholly taken out of their hands. This is the case of our Parish Pastors; and the truth is, the Law for carrying the rugged part of discipline out of the hands of the particular Pastor, into a Court established by Law for that purpose, ought not to be reckoned a degrading of the Pastor of one part of his Office, but a regulating them rather for the general good in the execution of their Office: it taketh off a load of envy from the particular Pastor, which otherwise would lie upon him, if he should have the sole management of so distasteful a work.  
2. If it be well considered, you may perhaps conclude, that the particular Pastors have as much power of the Keys of Government as is for the general good: That particular Pastors should have a power to deprive members of choice spiritual privileges, without control if they do amiss, were Tyranny rather than Government. Calvin concludeth thus: I never thought it useful, saith he, to commit the power of Excommunication to every Pastor: for it is an odious thing, and an example not to be approved, 
Calv. Ep. ad Gasp. à Lizetum.  and which would soon slip into Tyranny.  
3. Discipline, saith Mr. Herle, so liable to contempt, needs the help of Majesty, Authority, Reverence to make it terrible as an Army with Banners. Now the poverty of Purse, Parts, and Youth of the greatest part of Parish Pastors, to say nothing of the unruly passions, and undue prejudices, that private persons are subject too on the one hand, and the age, stubbornness, wealth, honour, learning and parts of many of the people, who yet deserve discipline, on the other hand, make discipline with honour and success utterly impracticable by most particular Pastors in England. 'Tis therefore remarkable that when the Brethren had got the Keys by violence out of the hands of the Bishops into their own, neither Presbyterians nor Independents knew what to do with them, but to lay them by them; they have either totally neglected to use them, which was generally the case of almost all the Presbyterians in England, or else fallen under the temptations of throwing them into the Body of the common people, which all Congregational men do.  
4. To come close then; If the Parish Pastors in Presbyterians days had the Keys of Government, 
Baxter, preface to Reformed Pastor.  what were the Churches then the better, if they never used them? they generally settled in the neglect of them, and not only so, but argued against the use of them( at that time) as if all things considered it were better to let them alone, 
R●fo●m●d Pastor, p. 218, 222.  which Mr. Baxter lamentably complaineth of, and sharply reproveth in these words: Will you wait till you are dead, and leave it as a part of your Epitaph to posterity, that you so deeply engaged, 
p. 221.  and contended for that which you so abhorred to the death, that you would never be brought to the practise of it? He telleth them the people had seen their Government in Paper, but not in Actions; that they had heard them talk much of Government, but had never seen the thing: and asketh his brethren whether they can think that the people will be satisfied with the empty sound of the word CHURCH GOVERNMENT? with abundance more to this effect.  
If it be thus, the Parish Churches then were in no better condition in this respect then ours now; nor so good neither: And if separation by gathering Churches out of them were a sin then, 'tis so now. And here by the way, let the Brethren think, 

1. What work they have made for Repentance and Restitution, that rashly swore to root out their lawful Governors the Bishops, and did it, both in respect of their dignities and properties, to come at Discipline; And when they had done, were forced to feed the people with two words, Government and Discipline; but could not let them see the things, because in truth, they found it impracticable in England, in the Presbyterian way, which the Episcopal party was always wont to say.  
2. The Brethren, in all reason and good conscience, ought to accept of a sober Admonition, to refrain their present practise of gathering Churches out of the Parish Churches, to come at Discipline; because upon trial it hath once already proved a deceitful pretence.    
5. Our new Separatists from the Parish Churches for want of discipline, are far more unlike to use discipline NOW, than ever they were, when they so neglected it; because then they were not under hatches as now. 
Baxters Cure, p. 393.  Their maintenance then was not precarious as now. And Mr. Baxter lately hath  told us plainly, That the people of the new Separation, instead of being ruled by their Pastors, they so much rule their Pastors, that many of them have been forced to forsake their own judgements, to comply with the violent. What likelihood then is there of exercising discipline, upon such a headstrong unruly multitude?  
6. And lastly, let the Brethren weigh, what one of the most Learned Presbyterians hath said, and they will never separate upon this account:  
If the higher powers will not admit of such a form, 
Second discourse of the Religion of England. p. 41.  this may satisfy the Subjects conscience, that Ecclesiastical Government is necessary more directed and ordered in the exercise thereof, by the determination of the Civil Magistrate, in places where the true Religion is maintained, than where persecuted: They that have received the power, must answer to God for it: They that are discharged from it, shall never answer for that of which they are bereaved.   

Insinuation 4. The Presbyterian Ministers are forbidden to preach, and the people to have the Sacraments, or their children to be baptized, unless they will say and do such things as they dare not do, for fear of displeasing God: But in the Prebsyterian days, the Parish Churches then driven none such away from Ministry and Communion.  
1. THe Parish Churches do not own themselves to stand Independent, and to have the power of making Laws for Minister and people within themselves: They therefore bid nor forbid any thing relating either to Minister or people, but according to the direction of the Law-givers.  
The plain truth is this, the Presbyterian Ministers not accepting the terms of the public Establishment, become silenced by the LAWS, not the People of the Parish Churches, who are sorry at their hearts, that the Ministers ever gave the Supreme Authority cause to make such severe Laws, and many of them are sorry that ever there were any such Laws made.  
2. Though the Presbyterian Ministers are not there, the same Gospel is preached there by others; no Papists, but Protestants, of the same Christian Faith and Religion, and approved by Authority.  
3. As fast as any of the Presbyterians become convinced of the lawfulness of submitting to the public Laws, and desire employment in the Church, they are embraced, as many have done, and some of them of the most Learned, Pious and Judicious amongst them.  
4. If any remain unsatisfied, and by that means unemployed, doth it therefore follow, that 'tis lawful to cut the Church into shreds by Separation, and demolish it, as Mr. Baxter saith Separation doth?  
5. The old Nonconformists complained bitterly of some of their company in their days, that having leaped out of the Surplice, they could not keep them from leaping out of the Church too, by separation into distinct Congregations.  
But the most sober of them did distinguish between bare nonconformity to every thing done in the Parishes, and gathering Churches out of them into distinct Congregations, under a distinct Government. They were as great enemies to this practise as any, as appeareth by their writings against the old Separatists: 
Mr. Rathband, Ans. to Barrow  They distinguish between Separation In the Church, by purging it; and Separation From the Church, by departing from it.  
6. Whereas 'tis said, In the Presbyterian days, the Parish Churches driven none such away from Ministry and Communion, that through fear of displeasing God, durst not comform to the way of the Parish Churches. To this it is answered,  
1. The Parish Churches then set up Lay-Elders; concluded them Church Officers by divine Law; suffered no man to receive the Lords Supper, that would not be examined by them; which driven people from the Sacrament, that they never received it all their life after. And Mr. Baxter saith, Setting up Lay-Elders was a piece of Superstition.  
2. Suppose the Parish Churches driven none away, the governing power did then drive many excellent Ministers and Scholars, both out of their Ministry and Livings too, by Sequestrations, and into Goals and Prisons, to the utter ruin of thousands, for not taking the Scotch Covenant, and such like obligations, which they could no more do with a good conscience, than cut their neighbours throat. 3. The Independents on the other hand, durst not comform to the Presbyterian way, for fear of displeasing God, that's plain, in that they reckon their own way to be Jure Divino: But for all that, the Presbyterians did not think it fit to gratify their erroneous consciences so far, as to suffer them to gather Churches out of the Parish Churches, into distinct Congregations, if they could have got power to hinder it. They did what they could to hinder it, they fasted, prayed, and writ against it: Independency a great Schism, saith Mr. Cawdrey: They Romonstrate and petition the Parliament a-against it: They preach Sermon after Sermon to the Parliament, crying out of it, and thirsted for power to suppress it.  
3. 'Tis well known, the most solid of the Presbyterians are for the National Church way; 
Jus divin. Minister. Anglic. Divine Right of of Presbytery.  they are for a governing Church over all the particular Churches and Ministers, and as much for order and uniformity to public Ecclesiastical Laws, as any, and as severe upon the point of order, and far more, than ever the Bishops were. The Presbyterians by principle, are so far from suffering Dissenters from their Parish Churches, to gather Churches out of them, into distinct Congregations, gregations, under a distinct Government, that the Scotch Ministers cannot endure so much as the meeting of divers families together, for family worship among them; and give this reason for it, That it tendeth to the prejudice of the public Ministry, and Schism in the Church; and therefore give this in charge, 
Scot●… preface to the Assembly Catechis.  At family Worship, a special care is to be bad, say they, that each family keep by themselves. This counsel of theirs our Presbyterian Assembly thought fit to prefix before their larger Catechism; which sheweth they approved it. I have now answered the four Insinuations of difference, between the state of the Parish Churches now, and their state in Presbyterian days: And by what I have said, I conceive it appeareth evidently, that there is no substantial difference between the state of the Parish Churches now, and their state in the long Parliament days, wherefore to justify their separation from them: so that whatever the Presbyterians said then, of the Schism and sin of gathering Churches out of the Parish Churches, will fall heavy upon themselves, if they shall do, as others did before them; nay far heavier, because the state of the Parish Churches in England, since the Re-establishment of Episcopacy, hath been much better than before in many respects: Because, 

1. Now we have cause to hope, there are not many Parish Churches( though the means be small) but the means of saving faith and knowledge are there; because there is the holy Scriptures red, there is the Prayers of the Church, there is the Articles of Faith, the Lords Prayer, the Creed, the Ten Commandments, Psalms, Sacraments and Homilies, if not other Sermons: But in the long Parliament days, after the Bishops and Liturgy were gone, now generally in the places of very small means, the Church doors have been shut up, and, as is said, all public worship of God, for a considerable time together ceased, and the people delivered up as a prey to all sorts of heretics and Deceivers.  
2. In the best places, the loss of the Liturgy was undoubtedly a great loss to the Church, because it condescendeth to the weakness of the weak, which the ex tempore prayers of most Ministers doth not; and then too, because of the unruly passions, prejudices, errors and other infirmities of Ministers of divided parties, the disuse of the Lords Prayer, the non-repeating of the Creed, Ten Commandments, the not calling the people to make public Confession of their faith, the slighting of Infant Baptism, the total neglect of the Sacrament of the Lords Supper in many places, rendered the state of the Parish Churches deplorable then.   But now by the advantage of a public Establishment, the Parish Churches are every day growing into a better condition. What then will be the sin and evil of those men, that instead of repenting of former rashnesses, will set their hand again to the same Church ruining Work?    

Argument XII. We must distinguish between tolerable and intolerable Ministers. In some of the Parish Churches the Minister is intolerable, and not fit to be a Minister; and for this cause 'tis lawful to gather Churches.  
1. WHat think you of Hophni and Phineas, the two sons of Eli, they were for their profaneness intolerable Ministers: They were sons of Belial, that knew not the Lord, and yet no separation from them as Priests, justifiable. The people that began to abhor the Ordinances upon their account, are called transgressors, 1 Sam. 2.24. as hath been noted once before: so that though they were intolerable before God, as to their own persons, and therefore ought to have been excluded: They were tolerable before the Church, as to Church Administration, so long as they enjoyed the Priests Office, and not legally ejected. What think you of the Scribes and Pharisees, that said and did not, whose conversation Christ himself telleth us was a perfect contradiction to their doctrine: surely such are intolerable Ministers before God; but as to the peoples communicating with such in Church Administrations, they were tolerable; for Christ commandeth his own Disciples to communicate with them, Matth. 23.2. the reason is this, because order must be kept, and the blessing of Ordinances dependeth not upon the goodness of the Administrators, but the blessing of the Institutor. 
Church. Government, p. 131.  In one word, saith Mr. Baxter, the Church is bound to take many a man as a true Minister to them, and receive the Ordinances from him in faith and expectation of a blessing, upon promise, who yet before God is a sinful Invader, an Usuper of the Ministry, and shall be condemned for it.  
But 2. By the Ecclesiastical Law, no man entereth the Ministry in the Church of England, whose abilities are not first tried by Learned men, able to judge of mens fitness, who subscribe not to the Book of Articles, and of whose holy and sober conversation, satisfaction is not first received. In case any Minister prove otherwise, and become in tolerable, the people ought not to right themselves by Separation, but in a legal way, by the assistance of lawful Authority; because otherwise, if the people once get head, break loose from the reins of Government, and turn Reformers, the remedy, in respect of the public, will be worse than the disease, to a particular Parish. 'Tis to despise Government, break order, introduce Anarchy, the mentable consequence whereof, England hath found by woeful experience, and 'tis to be wished it may be a warning to all English Subjects for the future, to take heed of all disorderly motions and proceedings.  
3. Intolerable Ministers, whether by heresy or profaneness, on complaint made, and sufficient proof, cannot continue in their places, and therefore there will be no need of Separation upon this account. The Bishops lately have turned out divers for scandal, and are very severe in the point, and resolve to be more so.  
4. The common people, except in some notorious case of debauchery and profaneness, are no competent Judges who are tolerable, and who are intolerable; but less able to judge now than ever, because upon disturbing our fixed state Ecclesiastical, and breaking the hedge of Government, a Serpent hath bit us, I mean, the Devil took his opportunity, and filled the Nation with heretics and Impostors, so that the peoples heads are filled with odd notions, mad opinions, and hare-brained fancies, all over England. Mr. Edwards telleth us, that in a short time 180 errors appeared amongst us: Mr. Case telleth the Parliament, That the errors in the Bishops days, were but tolerable trifles, but now, saith he, the Nation is filled with doctrines of Devils. 
In an Epist. to Mr. Pools Book for the Deity of the Holy Ghost 1660.  To this effect, Mr. Pool, Mr. Cranford, and Mr. Manton tell us, that in the Bishops days, errors walked in the dark: But now, say they, cum privilegio, for the more speedy corrupting the people. Sixty and odd Ministers of the City of London, join in an Exhortation to their people, and tell them, that horrid and hideous errors had for some years past abounded amongst us against Scriptures, Deity of Christ, Holy Ghost, Trinity, Immortality of the Soul, Resurrection of the dead, Heaven and Hell, decrying and abusing Ordinances, as so many empty forms; that the truths of Christianity were in danger of being butted under the heap and rubbish of all sorts of errors: This the Church got by turning out the Bishops. Now whilst the Nation is thus infected, 'tis impossible the common people should be able to make judgement of the tolerableness or intolerableness of Ministers: Persons will now be judged tolerable or intolerable, not according to the reason of the thing, but as they either hit or miss particular by opinions taken up by divided parties.  
5. If it be the duty of every individual member of the Church, to sit in judgement of the tolerableness and intolerableness of the legal Ministers; and if judged intolerable, then to separate into a new Church, what can follow upon this practise, but Separation upon Separation to the end of the world, and that from one end of the Nation to the other? For there is no man, though never so worthy, but by some silly and erroneous persons will be thought intolerable. In my humble opinion, instead of feeding the wanton humour of Separation, by such Insinuations as these, it were better for the poor people to hear the wise counsel of Solomon, against self-confidence, Prov. 3.6. and Paul the Apostles counsel to the Church members at Rome, against self-conceit, Rom. 12.16. and that every man would think soberly of himself: it were better for the common people to hear of modesty, poverty of Spirit, the duty of humility, and how improbable it is for them to make so true and so good a judgement for themselves, as their lawful Governors, in such a settled Church as ours is, than to be supposed able and fit to judge their Ministers and Judges. 'Tis impossible we should ever be happy, till the people have learned to think more meanly of themselves, and more honourably of their Governors, as Mr. Baxter hath often  told us.   

Argument XIII. Some Parish Churches about London are grown too numerous, that all cannot come to the Parish Churches; therefore, &c.  
1. WHere lieth the reason of the practical inference of the Brethren, from these premises: Some Parish Churches about London, cannot contain their members; Therefore Nonconformists may lawfully gather Churches all England over. 'Tis well known, they that gather Churches out of the Parish Churches, have no regard to any of these circumstances, but gather them out of the Parish Churches, and practise the Sacraments among them where ever they are: And by some it is observed, that for the most part they gather Churches in great Cities where there is no need.  
2. Where the case of any Parish is such, the people should be taught to remonstrate their case to lawful Authority, that Tabernacles may be built, as hath been in divers places in the City, since the sire, till a way can be found for building more Churches or chapels, and also to appoint them some pious, peaceable, orthodox Ministers to officiate; which would be presently granted. This is God sway, because orderly: The other way is tumultuous, and tendeth to sedition, and to practise without all reverence of Authority, and as if we did not look upon ourselves as members of an established Church, but as a company of scattered Christians in a Pagan Country.  
3. Till Tabernacles can be built, there are neighbouring Churches capable of more than their own Parishes, to which they may resort.  
4. The Parish Churches now that are so numerous, were so too when Presbyterians cried out of gathering Churches out of the Parish Churches by the Independents: Besides the Plague in 1665. hath destroyed many thousands since; therefore this is no Argument to justify Sepation now, no more than it was in those days.   

Argument XIV. That the Conformists in the public Temples are not enough to preach to the people, and defend them from Popery: Non-Conformists therefore ought to help, and 'tis their duty, though they gather Churches: And the Parish bounds are not of Divine Institution.  
1. WHether the public Ministers be enough to carry on the public Services, or not enough, is a matter proper for for the consideration and judgement of the governing Church, into whose hands the Law hath put such trusts; not proper for private persons, further than to remonstrate and petition: If private persons shall presume to make themselves Judges in matters of public cognizance, and practise upon their own judgement, contrary to the public Laws, in such a settled Church as the Church of England is: 'Tis impossible for such persons to pass without censure of turbulent. Mr. ( awdr) telleth Dr. own of a case like this, 
Independency a great Schism, p. 190.  and saith, 'Tis an Anabaptistical Munster-principle at the bottom.  
2. Whereas 'tis said, the Parish bounds are not of divine Institution. I answer, 'Tis true they are not of divine Institution( in totidem verbis) they are no where particularly instituted in the New Testament: But they are of divine Institution, as the Laws of Nature are divine, and as they are contained in the general Rules of the Word, where there are no particular Rules in the case, 1 Cor. 14. Let all things be done decently, orderly, and for edification: Which is impossible to do in such a great Nation of Christian Professors as England is, if the whole be not put into parts, under particular Pastors; as the General of an Army putteth his Souldiers: and also if the parts offer to break their Ranks, and refuse to keep their proper places and stations appointed by Authority: As they do with a witness, that forsaking their own Minister and Neighbourhood, to whose conduct and communion Gods Providence and the Laws of the Land have committed them, take the boldness to settle themselves in a stated way of Church Communion with others, scattered here and there, without any regard to Governors or the Government.  
3. Whereas 'tis said, the people want the help of more Ministers than Conformists, to defend them from Popery, and for this Nonconformists may gather Churches:  
Answ. 1. This Separation Mr. Baxter and the London Ministers tell us, scattereth the Members, and cutteth the Church into shreds; what offence or defence can the Church in such a shattered condition, make against an Adversary? The strength of a Church in every Nation, as well as an Army, lieth in the union of the whole into one body, with some governing Church power over the whole: By virtue of which union, the whole, in all the parts become capable of the succouring influences of the whole, and without which union it is impossible: These things are evident by the light of Nature, and the safety of the whole is concerned in the orderly motion of the parts, in their several places and stations: For a Nonconformist then to the public Establishment, to presume to gather Churches out of the Parish Churches, what doth he but introduce Anarchy, and overthrow all Church Government? which to do, is not to save the people from Popery, but to betray them to it.  
In this I say nothing, but according to the sense of most judicious Presbyterian. In his second Disourse of the Religion of England, p. 44. speaking of the considerate Nonconformist, he saith, They would rather help to bear up the present Ecclesiastical ☜ state, than that Popery should break in by Anarchy, or the the dissolution of all Church ☞ Government. Again, An ample fixed state Ecclesiastical, is necessary to uphold and increase the Religion, as well against infidelity, as against Popery. So that in the judgement of this Learned Author, to disturb our fixed state Ecclesiastical, which is done with a witness by disorderly gathering Churches, and running into parties: This is the way to bring in Popery, and not to keep it out.  
4. To scatter the Parish Churches by Separation, is so far from affording help against Popery, that 'tis notoriously to prosecute the jesuits designs and councils for the reducing us to Popery, which is to do all they can to keep the Church of England everlastingly in an unfixed state; there being nothing they dread so much, as our getting into order again: Our foundation saith one of them, 
Prins Introduct. p. 89.  must be mutation, this will cause a relaxation, which serveth as so many violent diseases, as the ston, Gout, to the speedy destruction, &c.  
Again, 
red Mr. Baxters Key for catholics, p. 318.  If the Puritans get the day, we shall make great advantage of it; for they will be unsettled, and all in pieces, and not know how to settle the Government.  
Again, Factions and distractions give us footing for continual attempts. To make all sure, we will secretly have our party among the Puritans also, that we may be sure to maintain our interest, which way ever the world go.  

Second Book of politics.  Cherish their dissensions, saith Adam Contren the jesuit, speaking of Protestants, and when all men see, there is nothing certain among them, the people will easily yield, meaning to Popery. 
The last Direction.  To this purpose Mr. Baxter telleth us, that in a disguise they thrust themselves into all Sects and parties, not only Anabaptists, and Independents are animated by them, but they animate the Vanists, Behmenists, and other Enthusiasts, 
Key for catholics, 3●….  the Seekers, the Quakers, the Origenists, and all the jugglers and hiders of the times.  
How then can it be advisable for us, by multiplying separate Meetings from the Parish Churches, to make still more Receptacles for the jesuits to play their pranks in.  
5. And lastly, There are not very many Ministers that are fit to meddle much in the Popish Controversies, either by disputing or preaching, especially in the private Meetings, that are so full of distractions and odd opinions. There is nothing pleaseth a Learned jesuit better, than to hear some of the private Meeting Ministers, undertake to dispute or preach against Popery; because the most of them having more Confidence than Learning, and more heat than light, they will either mistake the question, or else through ignorance or prejudice, call that Popery which is not, or else charge them with that they are not guilty of, or at best make a weak defence: So that the Adversary rather gaineth ground, than loseth by such oppositions.  
When the jesuits get into one of the separate Meetings, and hear them cry out of Episcopal Government and Ordination, as Popish and Antichristian, what sport this maketh them, may easily be conceived, for that the Brethren themselves are forced to confess that there was no other way of entering the Ministry for many hundred years. 
Jus divin. Minister. Angl. p. 3●.   
Again, At other times to hear the Common-prayer Book reviled for Popish, and the Ministers maintenance by tithes Popish, and then the Parish bounds Popish at last, Infant Baptism Popish and Antichristian: I say, it cannot be imagined what pleasure it must be to the Adversary, to find when Popery is opposed, those things are condemned for Popery and Antichristian, which the whole Christian world for many hundreds of years hath owned for unquestionable good things: and by this means, instead of disgracing the Pope, we put honour upon the Pope, as Mr. Vines the learned Presbyterian Minister once observed and said, At this rate, saith he, of counting things Popish and Antichristian, we shall make the Pope and Antichrist a brave fellow shortly, by making him the Author of so many good things.   

Argument XVI. We are  told of separating from the Church of England, but we do not know what the Church of England is, and why it should not be as well Schism for the Parish Church Members not to frequent the Private Churches, as for the private Separate Churches not to frequent them, we know not.  
1. OUr New Non-conformists are it seemeth come very near shaking hands with the old Brownists: 
Barrow, G●eenwood  They indeed could not tell what the Church of England was, but the Old Non-conformists could tell; for notwithstanding their Nonconformity, they owned the Church of England still to be a True Church, in the same sense with the Conformists; as appeareth by their Book against Barrow and others wherein they say thus; The Church of England is a True Church of Christ, 
Mr. Rathband every page..  and such a one as whosoever witting and willingly separateth himself, cutteth himself from Christ. They reckon their Ordination by Bishops valid, the Oath of caconical Obedience to them lawful; their Suspensions and Deprivations( if according to the Law of the Land) to be yielded to.  
So long as the Bishops suspend and deprive according to the Law of the Land, 
Pag. 41.  We account of the action herein( say they) as the Act of the Church, which we may and ought to reverence and yield unto.  
The London Ministers also when they writ their Book called, 
Jus divinum p. 14. Ministerii.  The Divine Right of the Ministry, they did not think the Church of England such a strange thing, neither in name nor thing. They argue thus: If all the Churches in the world are called One Church, let no man be offended if all the Congregations in England be called The Church of England.  
Q. But now it is made a question what is the Church of England?  
Ans. 1. Upon this occasion, I would by the way admonish all honest men to take heed of entertaining the first scruples of conformity to the Church of England, because men know not what will become of their scruples, nor where to make an end of them, to the unspeakable damage of the Church and themselves, and of the great interest of Christian Religion in the main; insomuch that if the question were put since the Reformation, What fruit of them, it must be answered, None, but such whereof we are ashamed, even the lamentable decay of the moral part of Religion, straining at gnats, and swallowing camels. This by the by.  
Now for answer to the question.  
Q. What is the Church of England?  
Ans. It is a Company of Christian Professors of faith in Christ, inhabiting the English Nation, under one Civil Government by the Laws united into one Ecclesiastical Society( though partend into many Congregations) under a public Ministerial Church-governing power over the whole, called the National Synod under the highest power. This is the Church of England.  
And it is a true Political Society; there is the governing part, and the governed part; and both parts take the name of the Church, as it was in the Jewish Church; 
Numb. 35.24. comp. with Joshua 20.4, 5, 6.  the governing part the Sanhedrin, as well as the governed part the People, both parts take the name of the Church. And as in the Church of Scotland, the General Assembly take the name of the Church of Scotland; So in England, the Synod of England take the name of Church of England.  
And Mr. Rathband the old Nonconformist telleth Barrow the Brownist, 
Mr. Rathband, p. 6.  who spake slightingly of the Church of England, as now the new Separatists do; I say he telleth them, That all the known Churches in the world aclowledge our Church, speaking of the Church of England for their Sister. Further saith, That never any one Reformed Church made question of it, That the womb of the Church of England bare the Questionists themselves, and that her paps gave them suck, is well known; That it is a Church that hath brought forth and brought up as many learned men and good Christians as any Church in the world. And this hath been acknowledged by the learned men of other Churches.  
Being thus we are furnished with a true measure for the judging of criminal Schism in England, and are helped to answer a new and an odd question; Why it should not as well be called Schism for the Parish Church Members, not to hold communion with the separate Assemblies, as it is called Schism in the separate Assemblies to withdraw from the Parish Churches.  
The Answer is this, because the Parish Church Members, by keeping to the Parish Churches and Ministry, they keep the unity of the spirit in the bond of peace; they maintain public charity; they observe public order according to the established Laws; they keep their ranks and hold their places, where the Law and Right Reason hath fixed them. These are therefore the only regular Assemblies.  
As for the separate Meetings of Churches gathered out of the Parish Churches, they are like so many Mutineers in an Army, that break all public order, let go charity, offer a public affront to the Laws, disturb our fixed Ecclesiastical State; and therefore are unlawful Assemblies, and not to be frequented, 
Rom. 16.17.  but avoided as the proper makers of division. Neither is it possible for the Brethren that separate upon the terms that they now practise it, to give us any definition of schism, that either themselves heretofore, or the Christian Church did ever account good: but it will stick as close to them as the skin to their flesh.  
Obj. But if it be objected, as I have heard it hath; They that give the cause make the Schism.  
Ans. I answer, The Brethren do not distinguish between the occasion of a thing by some Accident, and the Real cause of a thing. Though it should be granted that Ecclesiastical Impositions, as conditions of sacramental communion, such as the across and Kneeling, through the weakness of people may become an occasion, it will never be proved that any Impositions are the real cause, except they could be proved to be somewhere or other forbidden in Gods Word, and that as plainly as obedience to lawful Authority in lawful things is commanded in Gods Word. This Mr. Baxter and many others hath taught us: But for this no man of our new Separatists hath ever had the confidence to affirm; so that culpable schism lieth upon all the separate Congregations from the Church of England old and new.  
Obj. That may be a sin to one man that is not so to another; To him that thinketh it a sin to separate from the Parish Churches it will be sin, but to me it is no sin.  
Ans. The Text referred to by the Objector concerneth the eating or not eating of this or that meat, and the observing or not observing dayes, actions that in their own nature are neither good nor evil: And in respect of such things, error of conscience in one man will make that unlawful to him that is not so to another.  
But in respect of things morally evil, no error of conscience can make such things good to any man which are in themselves evil. Theft will be Theft, and murder will be murder, and Adultery, Adultery; and so Schism will be Schism, in the man that committeth these sins: Let any mans private thinking of these things be what it will, no mans error of conscience one way or other can alter the nature either of moral good or evil.   

Argument XVII. To desert ones Ministry is not lawful; 'tis a piece of sacrilege. We cannot preach except we have hearers, we cannot have hearers, but Members of some Parish Churches: Therefore we must gather Churches.  
1. ST. Austin said, A man should not commit the least evil of sin to save all the damned from Hell: And St. Paul took it for a notorious slander in any man that reported him for one that said men may do evil that good may come. A good Christian is bound to do good though evil come to him for it, I mean the evil of affliction. But the the Christian Religion will suffer no man to commit the evil of sin, 
Rom. 3.8.  that good may come to himself or others by it. Now to gather Churches out of the Parish Churches, with which communion may be held without sin, maketh men guilty of a most horrible Schism, because it is to separate without any sufficient cause: 'Tis to tear and rend a Church to pieces, and cut it into shreds only for personal richer church-privileges, or secular ends: 'Tis such a monstrous art of uncharitableness, that the new nature loatheth to think of it.  
Now, that Communion may be held without sin in the Parish Churches, the Brethren acknowledge it. Mr. Baxter himself practiseth it, 
Cure of Church divisions.  and hath writ a Book to persuade the Brethren to it; and telleth us at a full meeting, The Ministers agreed it lawful and fit.  
Now I would know then by what good authority this separating practise upon these terms can be justified from the guilt of the most horrible Schism that ever was heard of in the Christian world.  
Obj. But saith the Objector, To desert ones Ministry is not lawful, 'tis a point of sacrilege.  
Ans. 1. This Argument is easily answered, by distinguishing upon the non-exercise of the Ministerial Office.  
'Tis one thing voluntarily to desert one Ministry, by running to another Calling for ease, profit, honour, or fear of persecution. Another thing to suffer suspension of the present exercise of the Ministerial Office, in a particular place, by the Laws of the Christian Church in the Land where a man liveth against ones will. These are two things far and widely differing one from another.  
To do the first, is a Complication of many vices, and is in plainness a wicked sacrilege; and such men are not fit for the Kingdom of God:  
But the second is the Illustration of four Cardinal virtues, Humility, Meekkness, Self-denial, Obedience. Some of the Virtues all men put off to too great a degree, which they put on separation from the Parish Churches of England.  
2. A man that suffereth suspension of the exercise of his Ministerial Office in a particular place by the Laws of the Land, in a state of the true Religion, doth not desert his Ministerial Office, because his Ministerial Office relateth in the first place to the catholic Church, in all the Countries of the world, as the Brethten have always urged against the Independents. So that if a Minister be suspended in one place, he may remove to another.  
Suspension is not like Excommunication: If a man be legally excommunicated in one place, his Excommunication( if known) may and ought to be a bar against his communion with the Church all over the world, because Excommunication respecteth the catholic Church, so doth not Suspension. The just reasons of Excommunication are the same all over the world, which is obstinate persisting in great transgressions of the general Precepts of the Gospel.  
But Suspensions may be just in particular Countries; not only for crimes, but for not complying with public Ecclesiastical Constitutions for the Government and Discipline of the Church, and orderly and decent administration of the Ordinances, though through weakness of judgement: The reason is this, because the good of Order in an established Church is greater to the public, than the use of particular mens gifts.  
Calvin saith, Some orderly form ought chiefly to be observed in Churches which are best maintained by a well framed disposition of all things. 
Calvins Instit. p. 402.  And further, Because of the great variety that is in mens Manners, Minds, Judgments, Wits, No policy can be steadfast enough, unless it be established by certain Laws. He saith also, There must be an appointed Form, or no orderly usage can be observed. Further he saith, Without such Laws Churches are dissolved from their sinews, and utterly deformed and scattered abroad.  
3. That suspended Ministers in the English Church for Non-conformity should acquiesce therein, was the judgement of the old Non-conformists. It hath been taken notice of already, p. 27. in answer to the Eighth Argument; by which every one may take notice how far the present Nonconformists are departed from the judgments of the old Non-conformists, and gone into the way of Brownists. By the way take notice what a dangerous slippery path the path of separation from the Parish Churches is.  
4. And lastly, To conclude, If there were any thing of sacrilege in the case, it cannot lie upon the Ministers that suffer suspension, because to commit sacrilege, is to be active in a thing, 'tis to be a practiser of the evil of sin; But to suffer a legal Suspension is to be passive, 'tis to be a sufferer of the evil of affliction,  
If the Church suffer by the non-exercise of the Ministerial Office by suspended Ministers, in reason they must answer for it that make the Laws; but they that by the Laws are bereaved of the opportunity, need never fear being charged with the duty.  
I conclude with the Saying of a judicious pious Non-conformist, in a Book called The Second Discourse of the Religion of England, p. 48.  
I do here solemnly profess that I am chiefly solicitous for the tranquillity and rest of a troubled Nation; 
Second Discourse of the Religion of England. p. 48.  as for my own concernment, my deprivation is an affliction to me: And I would do any thing that were not sin to me, to recover the liberty of my public service in the Church: But if it cannot be, I submit to his good pleasure by whose determiminate counsel all things are brought to pass; and am contented to remain a silenced sufferer for conscience towards God. Note this, That that which the Objector reckoned the sin of wicked sacrilege, this learned Man to the old Non-conformists reckoneth to be the duty of Christian patience.  
Again in another place, touched once before, An ample fixed State Ecclesiastical is necessary to uphold and increase true Religion as well against Infidelity as against Popery: The loose part of the world would turn to a weariness, and contempt of divine Institutions: And Christianity itself would be much endangered in a state of Ataxy and Unfixedness. By this the Reader may see how the present Church-confounding practise of the Brethren is condemned by one of themselves. In his judgement they are in the way of endangering, not onely the Protestant Religion in England, but Christianity itself.  
FINIS.