That a Separate way muft neceffarily be fet up on this account, that is, that there are not in the Established Church, within the reach of the People, any Minifters qualified to guide and inftruct their confciencies? Have You never observed how ready the generality of the People are to prefer the worst Preachers before the belt, and how univerfally they leave the moft qualified guides, as well as the most Unqualified? And did it not pity You to obferve it, and move You to think that fuch a general, and loofe encouragement as this, ought not to be given to that fpreading humour? No stop can ever be put to feparation, if it may be lawfully built upon fuch foundations as this; and therefore, this Principle is not what Good Chriftians fhould use in defence of their Practice. But that your People may not be wholly at a lofs to know how the exercise of this Right hath been reftrained upon fome occafions, and that they may be fenfible how very few of themfelves this Argument will defend, I obferve, 4. That Abridg. 2. 573. 4. That Mr. Baxter had such a sense of the advantages of Parochial Communion, that He advised his People of Kederminfter to attend upon their Parish-Minifter, and not to abfent themselves from his Mi. nistrations, unless in three Cafes. When the Minifter was one that was utterly infufficient; which He is careful to explain in the following words, as not being able to teach them the Articles of the Faith, and Effentials of True Religion: Or, when the Minister preached any Herefie, or Doctrine which was contrary to any Article of the Faith, or neceffary part of Godliness: Or, when in the Application He fet himself against the Ends of his Office, to make a Holy Life feem odious, and to keep Men from it, and to promote the Interest of Satan. Nay, fo folicitous is He in this matter, that He adds farther, Yet not to take every bitter reflexion upon themselves or others, occafioned by difference of Opinion or Intereft, to be a fufficient Cause to fay, That the Minifter preached against Godliness, or to withdraw themselves. So then, when the Parish-Minifter is not utterly infufficient; or doth not preach any thing contrary to the Faith, and Practice of Christianity; or doth not fet himself to oppofe ferious Godliness; the People, if they they will follow Mr. Baxter's judgment, ought to attend upon Him,and ought not to affert their Right to chufe their own Paftour. Now which of your People will be judged by this Rule? And where is that fingle Perfon amongst them all, that hath acted upon thefe Principles, and left his Parish-Minifter, and chofen another for his Paftour, only on these accounts? Hardly to be found, I dare fay, throughout the Land: For it is too manifeft, that they run, without diftinction, from all as well as fome; nay, that multitudes of them have never fo much as endeavour'd to hear their Established Minifter, or to fatisfy themselves whether He be qualified, or not. And fo it appears, that the Practice of your People is such as cannot be defended by this Argument; and therefore, that this Argument fignifies nothing to their Vindication, Efpecially, confidering that it is their Separation, their providing for themselves in a way diftinct from the Established way, you are now defending. For I ask, Suppofing that they may upon these accounts, or any other, leave their ParishMinifter, yet where is the neceffity of leaving the Church of England? How doth doth this Argument prove that they ought to betake themselves to Separate Congregations, with new Modes of Wor. fhip, and new Forms of Government? Is there no Minister of the Etablished Church near them,to whom they can resort, sufficient, and qualified enough to inftruct, and guide them? And, Is it not as easy, and as lawful, for them to go to such an one, as to one of the Separate way? Or, Muft we take your word for it, without the leaft fhadow of a Reason for your faying fo, That witlicat fubmitting in many Parifes to Unqualified Guides, there is no room left by the Law for Ministerial Inftruction, and Paftoral help? Which one thing if you will prove, I promife to become your Convert. But you cannot, and you know you cannot, and therefore you ought not to have faid it. And if there be no neceffity for Separation on this account, granting it true, That fundry of the Parish-Ministers are insufficient; then the Practice of your People ftill remains without a Vindication. And that You, and They, may be ftill more fenfible, that there is no fuch neceffity on this account, I fhall obferve, 5. That 5. That, fuppofing an unqualified Minifter fettled in a Parish, His Parishioners are not presently in fo defperate a condition as you reprefent them to be in. They are not obliged to give up themfelves blindly to his direction, and to receive whatever He preaches, or teaches, with an implicit faith. This is a Popish, and not a Proteftant Doctrine, nor ever yet taught, or admitted in the Church of England. His People (as I have had often an occafion to obferve) are fecure of a Liturgy adapted to all the purposes of Publick Worship, and of many Portions of God's Word delivered to them in it, by means of which, they may attend upon God to his Glory, and their own Edification. So that, in this Church, The great bufinefs of Religious Affemblies is render'd much more ufeful to the People, and much more agreeable to the Nature, and Defign of them, than it can poffibly be in that Form of Publick Worship which you have encouraged in the Land. And you your felves cannot pretend a defect, in this conftant appointed Service, of any thing neceffary to Salvation; or any thing in it deftructive of it. And this is their certain entertainment, however infuffici |