A TRUE AND SHORT DECLARATION, BOTH OF THE GATHERING AND JOINING TOGETHER OF CERTAIN PERSONS: AND ALSO OF THE LAMENTABLE BREACH AND DIVISION WHICH FELL AMONGST THEM.  
THERE Were certain persons in England, of which, some were brought up in schools, & in the University of Cambridge, & some in families & households, as is the manner of that country. Some of these which had lived & studied in Cambrige, were there known & counted forward in religion, & others also both there & in the country were more careful & zealous, than their froward enemies could suffer. They in Cambrige were scattered from thence, so●e to one tra●e of life, & some to an other: as Robert Broune, Robert Harrison, William Harrison, Philip Broune, Robert Barker. Some of of these applied themselves to teach scholars: to the wh●ch labour, R. Broune also gave hi● self▪ for the space of three years. He having a special care to teach religion with other learning▪ did thereby keep his scholars in such 〈◊〉 & good order, as all the Tounsemen where he taught gave him witness. Yet the world being so corrupt as it is, & the times so perilous he greatly misliked the wants & defaults, which he saw every where, & marked plainly that without redress, neither the parents could long rejoice in their children, nor the children profit so much ●n religion, as that their other studies & learning might be blessed thereby hereupon he fell into great care, & was soar grieved while he long considered m●nie things amiss, & the cause of all, to be the woeful and lamentable state off the church. Wherefore he laboured much to know his duty in such things, & because the church of God is his kingdom, & his name especially is thereby magnified▪ he wholly bend himself to searh & find out the matters of the church: as how it was to be guided & ordered, & what abuses there were in the ecclesiastical government then used. These things, he had long before debated in himself, & with others, & suffered also some trouble about them at Cambrige▪ yet now on fresh he set his mind on these things, & night & day did consult with himself & others about them, lest he should be ignorant, or mistake any off those matters. What so ever things he ff●und belonging to the church, & to his calling as a member off the church, he did put it in practice For eu●n l●tle children are off the church & kingdom off God yea off such saith Christ doth his kingdom consist: & therefore both in his school he laboured that the kingdom off God might appear, & also in those of the town with whom he kept company. So by word & practice he tried out all things, that he might be stayed both in judgement & counsel, & also in enterprising matters, as his duty should lead him. But this his dealrng got him much envy of the preacher & sun others where he taught, & much trouble also when he broke ●is mind more plainly unto them. Presently a●ter this he was dischargeed of his school by the grudge of his enemies. Yet he taught still, with great good Will & favour of the Tounsemen, till such time as the plague increased in the Town & he was sent for awai by his friends. Therefore because his scholars, though never so Well plied & profited by him, were notwithstanding, either flitting away Upon such occasions, or to bast●lie sent to the University, or because of their misguiding there, to some occupations, by thought th●● the fruit of his labour Was toe much uncertain, & took counsel if by sun better way h● might profit the ch●rch. Then he gave warning to the Town & departed to come home, as his rather willed him. So might h● have lived with his father, b●ing a ma● of some countenance, and have wanted noethinge, if he had been so disposed but his care as always before. so then especially being set on the church of God, he asked leave of his father, & took his journey to Cambridge from whence a few years before he had departed. He there had dealing with M. Gremehan of dreiton, whone of all others he hard fai was most forward, and thought that With him & by him he should have some stai of his care & hope of his purpose. Wherefore, as those which in old time were called the prophets & children of the prophets & lived together, because of corruptions among others, so came he unto him. He was suffered, as others also in his his house, to speak of that part of scripture, Which was used to be red after meals. And although he said, that without leave & special word from the bishop, he was to s●ff●r none to teach openly in his parish▪ yet Without any such leave he suffered R. B. Notwithstanding, when R. B. saw, that the dishops' feet were to much set in every place, & that spiritual infection to much spread even to the best reformed places, he took that occasion wh●●h the Lord did first give him for redress, & when certain in Cambr●g● h●d boath ●oue● hi●, & also with consent of the Mayor & Vicechancelar, called him to preach among them, he dealt in this manner.  
He first considered the state of Cambrige, how the ch●rch of God was planted therein. For he judged that the church was to call and receive him, if he should be there chosen and appointed to preach. Then did he think on this, who should be chiefest, or have charge before others, to look to such matters. For the bishops take upon them the chiefty, but to be called and authorized by them, he thought it unlawful. And why he was of this mind, he had these and such like warrants: namely they should be chiefest, which partake unto us the chiefest gr●●es, and use of their callings. And th●t doth Christ, as it is written, of his fullness have all we revenued, and grace for grace. joh. 1. 16. And to him hath God made all things subject sa●e●h Pa●l, Ephes. 1. 22. even under his feet, and hath appointed him over all things, to be the head of the church, which is his body, even the fullness of him, which filleth all in all things. Now next under Christ, is not the b●shop of the diocese, by whone so many mischiefs are wrought, neither any one which hath but single authority, but first they that have their authority together: as first the church, which Christ also teacheth, where he saith, If he will not vouchsafe to hear them tell it unto the church, & if he refuse to hear the church also, let him be unto the, as an heathen man & a publican. Mat 18 17. Therefore is the church called the pillar & ground of truth. 1. Tim. 3. 15. & the voice of the Whole people, g●ided buy the elders and forward●st, is said to be the voice of God And that 149. psalm doth shoes this great honour, Whi●h is to all the saints Therefore the meetings together of many churches, also of every Wh●le ch●rch, & of the elders therein, is above the Apostle, above the Prophet, the Evangelist, the Pastor, the Tea●h●r▪ & every particul●●●lder. For the ●oining & partaking of ●anie churches together▪ & of the authority Which many have, must needs be greater & more Weighty, ●h●n the authority of any si●gle person. And this al●oe meant Pa●l Where he saith▪ 1. Cor 2. 22. We are yours, & you are Christ's, & Christ is Go●es. So that the Apostle is inferior to the ch●rch▪ & the church is inferior to Christ▪ & Christ concerning his manhood & office in the church, is inferior to God. This he iudg●d, not only toe be against the Wickedness of the b●sh●pes, but al●o against thei● Whole power & authority. For if the authority of the ch●rch, & of the forwa●dest brethren or elders therein, be above the bishops, how should it not follovue▪ but that the bishops may be commanded, accused & charged buy the church▪ yea also discharged & separated as is their desert? But now because of their popish power & canon laws, they have lift up their authority more high, than the church can take accounts of them: & not only by force do thrust out & trouble Whom they list, but also reign as Lords & Dukes in their diocese, their authority must needs be usurped. For the Apostles did give accounts to the church of all their doings, as We read in the Act. 11. 4. Act 15. 2. 3. & Rom. 15, 31. But these being got above the Apostles, Will sit in the throne of Christ, & as Christ is not inferior to the church, no more Will they be. For Christ hath choose us, saith the scripture, & not We him, joh. 15, 16. & therefore he is greater than us all. And seeing the church can not choose the bishops, nor those hirelings, Whom the bishops thirst upon them, therefore the● also Will be greater than the church, & With Whom then do they compare themselves in degree, but With Christ? & so make themselves antichrists. Nai they presume further than Christ Which would not thrust his Apostles voon any congregation, nor suffer them to take charge of any Which did not Willingly receive them▪ Lu●. 10. 10. But these do force upon the people every Where, & in sundry places against their wills, not only ministers unknovune, but also such as are knovuen to be blind busserdes, Wicked f●llo●ves & idol shepherdess. Likewise Christ hath all rule in his hand; as it is Written that we a●e complete in him, Which is the head of all principality & power Col. 2. & he can not sin, nor offend the law of God, nor be accused by the same. For ●o the scripture testifieth▪ that none could reprove him of sin, though he offered him self to them to accuse him ●f ●h●i could joh 8. And he is that high priest, as again it is W●itten Heb. 7 which is holy, harmless▪ Undefiled, separate from sinners, and made higher th●● th● heavens How▪ h●g● then ●o the● lift ●h●m selves, Which W●ll rule alone a● lords over the sto●k, though th● word hath said i● sh●ll not be so? Lu●. 22. 26. ●. Pet. 5. 3. W●ich will be R●●bi●s, Doctors & reueren●●●●hers, though We h●ue b●t one doctor & Father as 〈…〉 h●gh 〈…〉. ●at. 23. which also t●ke upon them, not as servants in the h●●●e as was Mo●●●. ●●b. 3. 〈…〉 ●ft●r him that is soon & hair in his own house saying th●● w●ll ●ot 〈…〉 ra●g●●o ●et them L●c. 19 14. For the● have refused his government, & ch●●en their own popish discipline in stea● thereof.  
This appeareth, because th●y enter & tak● on them their offi●e● in popish wise, & as ●ha●●●we praescribeth them, & also do misg●id the people by th●●●op●sh tyranny. For who knoweth not, but that they w●tch for the living or bishop ●●ke, when it shall fall, & then se●●e & p●ye well for the same, if they obtain it ●o are they ravenous & wicked people, as saith the c●pture, Z●c. 3. They are mak● sh●ftes & troublers, seeing they rule rath●r because they seek their own advantage, or glory, or ●●sh●henous purpose, than the welfare & benef● of the church Yea they all look to their own way as sayeth ●he Prophet, Esa. 56. 11. every one for his a●uantage & for his own purpose Who knoweth not also, but that they which are not duly received & called to guide, & that by due consent & agreement, they are either antichrists in the church, or Tyrants in the common wealth, because they usurp in the church or commonwealth Such are they of whom Paul speaketh▪ 2 Cor. 11. 20 that the corinthians did suffer them to much. For they did suffer if a man brought them into bondage, if a man devoured, if a man took, if a man exalted himself, if a man smote them on the face. For in deed the people do suffer the bishops, though they take from them their liberty ●f choosing good pastors & refusing evil, yea they suffer themselves to be rob & beaten by those spiritual courts, they suffer the great untowardness & wickedness of the bishops to be coloured & hidden by their outward brag & countenance, as by their pomp, authority, tytls, & power, & some times by their fair flattering sermons & pleasings. For they rule by three sorts of laws, as by the civil, the canon, the common law, which are three kingdoms unto them, or as the Pope's triple crown, & by pretending the fourth law, which is the word of God, they overrule totoe much: they spare not to come upon the people with force & power, & they care not to bridle them with new & yearly injunctions & al●o with the old laws & penalties of the court of Rome. While R. B. thought these things ●n himself, he moved the matter divers times unto others. Some did gainsay & those of t●e ●orwardest, affirming that the bishops authority is tolerable, & he might take licence & authority of them. Others of them said they would not counsel nor meddle for an other mā● conscience in that matter▪ but they themselves judged, that the bishops preached the wo●d of God, & therefore ought not lightly to be rejected. Also they said, that seeing they had the word & the sacraments, they must needs have withal the church & people of God: & seeing this was under the government of the bishops & by means of them, they could not wholly condemn the bishops, but rather ●udge them faulty in some part. Then did R. B. again & again discuss these matters, as he had often before, as whether the bishops could be said to preach the word of God & minister the sacraments or no. For if that were true, then also might they call & place ministers: & seeing they themselves did minister so great ● thing as is the word & the sacraments, they might also minister their help in other things not so great. Therefore to know whether they preached the word of God, he searched & found by the scriptures, what it is to preach the word: namely to do the lords message as i● is written in jeremy 23. 22 in teaching the people those things, whereby they might turn them from their evil ways & from the wickedness of their inventions. Therefore except they have a due message, they can not preach the word off message. For I sent them not saie●● the Lord in that place, nor commanded them, therefore they bring no profit unto this people. Again except they preach those things first, for which first & chiefly they were sen● namely what soever is to reclaim ●he people, first from some especial wickedness, wherein they sin, & s● ff●●m all other d●ff●●l●es, they can not be said to preach the word. Therefore seeing the b●sh●pes calling & authority was showed before for to be unlawful, & seeing also th●y call not the people from the chiefest abominations, Which are the cause of the rest, but rathe● wilfully & with cruelty do lead them in the same, as will afterwards appear▪ they can not preach the word of God. For to make a sermon is not to preach the word of God, no, nor yet to make a true sermon. For the servant that telleth a true tale hath not done his masters message, nor the arraunt for the which he was sent, except he tell & speak that for the which his master sent him. Therefore though the bishops teach the people, and give them laws, & make many injunctions, yea though they be laws of Christ, yet if they abuse the obedience of the people, to houl●e and follow with some laws of Christ their own laws especially, what are they but antichrists? And how can they then but only in name & in show, preach the laws of Ch●●st? For example while they pervert the law of God in this, they can not be said to preach his law: namely whereas God commandeth to plant & to build his church, by gathering the worthy and refusing the unworthy. Mat. 10. 11. Act. 19 9 Ezr. 6. 21. they book by their contrary laws both papists & careless worldlings, as crooked trees to b●il● the lords sanctuary, & force the wretched to their worshippings & service, as if dogs might be thirst upon God for sweet sacrifice. Proud forcing is meek building with them & devotion compelled is their right religion. Thus herein they pollute the lords sanctuary & wrist his law, how much more by a thousand more abominations whereof afterwards we briefly touch some. For by them do they feed themselves & the people with the bread of uncleanness, in stead of the puer word of God. They make it ready with the dongue that cometh of man, even with their traditions, tolerations, & falsifyings. And if the Pharises made the word of God ofnone effect or authority by their traditions, as it is written. Mark. 7 13. much more these. They by their corbans or offering of gifts, gave occasion to children to dishonour their parents & these by their spiritual courts, by their s●ond excommunications, dispensations, absolutions, etc. yea by their taking of bribes & fees, do let so many lose to all misrule & filthiness They taught the gold of the Temple to be greater than the temple, which sanctifieth the gold: Mat. 23. 17. & these teach that to sin is damnable: but to pollute the Lords spiritual Temple by mingling the clean & wretched together which is the cause of all sin, is no matter of damnation: forsooth it is a thing tolerable because they can not remedy it. They taught that the offering on the altar was greater than the altar, though it sanctify the offering and these teach that to want the sacraments, that is lamentable, but to want the kingdom of God, & the visible show of his rule in his church, whereby the sacrament is sanctified that they make no matter. If then for such doctrine they were called blind guides & fools by Christ himself, Mat. 23. 16, 17. yea & though they sat in Moses seat, that is at first were lawefullie called to teach the people, yet the people were charged by Christ toe let alone such blind guides, & not to be guided by them. Mat 15, 14. how much more should we le● these blind guides alone, which never were lawfully called and also sit in the seat of Anticbrist. ●or what is the seat of Antichrist but that Popish Government and lordship in the communion of such Romish offices, & horrible abuses by them. And while they sit in the temple of God. ● Thess. ●. 4. & exalt their traditions above Gods, what are they but antichrist▪ Do th●ie then preach the lords word of message? or is not h●s word a fire, and like an hammer that breaketh the stone? lere. 23, 29 But all their preaching can not break & bring men from any smaller or greater disorders, which unicked church laws or church Prelates command them. Thus was he se●led not to seek any approveing or authorising off the b●shopes. B●t because he knev●e the trouble that would follovue, 〈◊〉 he so proceeded, he sought means off quietness so much has was lavueffull: & for dealing wi●h the b●shopes, he was of this judgement, that men may now deal with them, as before ●he● might with the pharises: that is, so far as we neither sin against God, no● g●ue offence unto men. Thereffore though Christ did his Father's will, when he sat in the midst off the doctors, hearing them, & ask them quaestio●s▪ Luc. 2. 46 & ●ff Paul did his duty, when he sat down in the synagogue, as it were offering himself, & seekeimg leave to speak to the people▪ Act 13. 14. ●● he also did lavueffullie apply himself to their ceremonies, Act. 21 26 then thus far allo● there meddling with the bishops, to try & prove them, or to be tried off them, as we see the like did fall out in Christ, also to yield to their power, so that wherein we yield, it be not against the truth, & we do not establish it: as we knovue Paul did to the power off the priests, off the pharises, & off the chief off the synagogue. Therefore he thought it lavueful first to be tried off the bishops, than also to suffer their pouver, though it were unlauveffull though in any thing it did not hinder the truth. But to be authorised of them, to be sworn, toe subscribe, to be ordained & receive their licensing, he utterly misliked & kept himself clear in those matters. How be it the bishops seals were gotten him by his brother, Which he both refused beffore the officers, & being written for him wuold not pay for them, & also being afterwards paid for by his brother, he lost one, & burned an other in the fire, & an other being sent him to Cambridge, he kept it by him, till in his trouble it was delivered to a lustisse off peace, & so from him, as is supposed, to the bishop off Norwich. Yet lest his dealing on this manner should encourage others to deal in worse manner, he openly preached against the calling & authorising of preachers by bishops, & spoke it often also openly in Cambrige, that he taught among them not as caring for, or leaning upon the bishops authority, but one lie to s●ti●fie his duty & conscience. And this his duty he said was, first to discharge his message before God, & deserve no reproof of them, & then also, either toe find them worthy, or else, iff they refused such reformation, as the Lord did now call for, to leave them, as his duty did bi●d hi● For he did not take charge off ●hem, as he often gave them warning, & also did often sh●we th● cause, namely for that he ●awe the parishes in such spiritual bondage, that Who soever Would take charge ●ff them, must also come into that bondage With them Therefore he finding ●he p●●●sh●s to● much addicted, & pliabl● to that lamentable st●te, he ●u●ged, th●t the kingdom off God Was not to be b●g●● by whole pavishes, but ●a●h●r off he worthiest, Were the● neu●●●o ●●●ve. For it is as a g●a●●e off ●●ster see●, ●a●e●h ●h●ist, at th● fir●●, M●t. 13. and as a little l●au●● hiddin three pe●kes of mea●e. So h● h●●ing ●ri●d about half a year, bo●h by op●n preaching, & by da●●e exhortation in sundry h●use, th●t ●ther buy bondage 〈…〉, o● o● the Colleg●●s, or of wi●k●d ministers & rea● 〈…〉 to like of that bondage, no redress could be Wa●●ed for, h● k●●w● that the Lord had appointed him there to be occupied, one lie to try & prepare him to a further, & more effectual message, and to be a witness of that woeful state of Cambrige, whereinto those wicked prelates and doctors of divinity have brought it. This he foresaw before he preached among them & therefore when they gathered him a stipend, and would have had him take charge, he refused, and did both send back the money they would have given him, and also gave them warning of his departure. So he continued preaching a while, till he fell soar si●ke: and in his sickness while he ceased his labour, he was forbidden to preach buy a letter showed him from the counsel For in deed he had dealt boul llie in his duty, and provoked the enemies. The bishops' officer named Bancraft, did read the letter before him, but he nothing moved there with did answer, that if he had taken charge in that place, he would no whit less cease preaching for that, but as he Was he took not on him he said, though the letter Were not, to preach there any longer.   

OF R. B. COMING TO NORWICH & how the company there ●oined together.  
After these things, When he Was recovered of his sickness, & had gotten his strength he took counsel still & had no rest, What he might do for t●e name & kingdom of God. He often complained of these evil days & With many tears sought Where to find the righteous, Which glorified God, With whom he might live & re●o●se together, that they put away abominations.  
While he thus Was careful, & besought the Lord to shevue him more comfort of his kingdom & church, than he savue in Cambrige, he remembered some in Norfolk, Whom he hard say were very forward. Therefore he examined the matter, & thought it his duty to take his voyage to them First because he considered, that if there were, not only faults but also open & abominable wickedness, in any parish or company, & they would not or could not redress them, but were held in bondage, buy antichristian power, as were those parishes in Camb●ige by the bishops, than every true christian was to leave such parishes, & to seek the church of God wheresoever. For where open wickedness is incurable, & popish prelate's do reign uphouldig the same, there is not the church & Kingdom of God▪ as it is written, 2. Chro 1●. 4. for a long season, I●rael hath been without the true God, & without priest to teach, & without law. So that though there be a name of priests, & of preaching, and of God amongst any, yet if there be set over them idol shepherds, popish prelate's, & hireling preachers worse than they, that uphoulde antichristian abominations, there God doth not reign in his kingdom, neither are they his church, neither is there his word of message. For no man can serve two contrary masters, saith Christ. Mat 6. neither can they be the lords people without his staff of beauty & bands. Zac. 11. 7. that is, without the lords government. For his covenant is disannulled as it followeth in the 10 verse. Now his government & sceptre can not be there, where mu●h open wickedness is incurable. For if open wickedness must needs be suffered, it is suffered in those which are without. as Paul saith what have I to do to judge those which are without?. 1. Cor. 5. 12  
And again he saith even of these latter times, that men shall be lovers of themselves, covetous, boasters, proud, cursed speakers, disobedient to patents, unthankful, ●n holy, without natural affection, truce breakers, false accusers, intemperate, fierce, dispifers of the● which are good, traiters, heady, highmided, lovers of pleasures, more than lovers of God, having ● show of godliness, but having denied the power there of. From such we mu●● turn away as Paul w●rneth 2. Tim. 3. 5. that is, we must count them none of the church & leave them, whether in all these, or in some of them, they be openly so faulty, as that they be incurable. Also if any be forced by laws, penalties, & persecution, as in those pavishes, to ●o●ne with any such persons, either in the sacraments, or in the service & worship of God, they ought utterly to forsake them, & avoid such wickedness. For the abomination is set up, antichrist is got into his throne, & who ought to abide it. Yea who ought not to seek from sea to sea▪ & From land to land as it is written, Amos▪ 8. 12. to have the word and the sacraments better ministered, & his service and worship in better manner. So while he thought on these things, and was purposed to try also in Norfolk the Forvuardnes of the people, it fell out that R. H. one whom he pirtlie was acquainted with before, ca●e to Cambridge What was his purpose in coming, and hovue he thought to have entered th● ministery, & did use some means to that end, it is needles to rehearse▪ only this I sheugh that he seemed to be very careful in that matter, & though he leaned to much upon me● for that matter, as upon M. Greneham, M. Robardes & others, and was careful amiss for the bishops authorising▪ yet his mind and purpose might be judged to be good, & no othervuise but vuell did R. B judge of him. When he had ●alcked with R. B. and shevued him the matter whereaboute he vuent, he received this ansvuere at his hands, that it vuas vnlau●●full to use either master greenham's help, or any man's else for the bishops authorising. So he shevued him hovue b●fore he had dealt concerning the bishop, & was novue so far from seeking licence, ordainig or authorising at his hands, that though he never had them, yet for that he k●evue of them, he abhorred such trash & pollutions, as the marks and poison of Antichrist Notvuithstanding he said that if his conscience led him, to deal as before ●e had dealt, he vuould do for him what he might. For he had before requested his help. But R. H. either changing his mind, or disappointed of his purpose, returned to Norwich, Whether also a short time after R. B. took his journey. He came to R H▪. house, Vuhoe than Vu●s Master in the Hospital at Nor Which. He there finding room enough, and R. H. Willingee. enough that he should abide with him, agreed for his board, & kept in his house. They often had talcke together, of the lamentable abuses, dilorders, & sins, Vuich no Weraigne every Vuhere. At the first they agreed Vuell together, but yet so as that in some things R. H. doubted: notwithstanding he came on more and more and at last wholly yielded to the truth, When he saw it began to prevail and prosper.   

THE TALK AND COUNSEL WHICH R. B and R H. had together, about matters of the church & Kingdom of God.  
Their commoning about such matters Vuas much and often, as of the state of the church wherein it was then: & What was both their duties to do in such matters. Their talc did fall out much after this manner. For When they were walcking alone R B. said I was glad M. H. that God did keep you at Cambrige, at your last being there, and disposed your way not to have any meddling With those bishops, but to give them over. Whereto R. H. answered, that he asked it off God, and God hard his prayer, that if it was not meet for him so to enter the ministery, he would let and disappoint him off his purpose. Then after this at sundry ti●es, there grew other tal●k: as of the Lordship, offices and discipline off Antichrist in stead of the Lordship and government of Christ. Then fell out these questions between them, Whether those preachers that submit themselves unto such popish power, or any Way so justify or tolerate it, as lawful in some part, or partly to be liked & used, can themselves be liked off, or do their duty as lavuefull pastors & preachers. Hereat R. H. did stick, because off M. Robardes', M. More, M. Deering, & others, whom he thē●●d greatly like off. But more he doubted & as it were drew back, when he should give over such preachers, or else forsake & shrink from our own good purpose. For he would have the consent of such preachers in the matters that were determined, & also vuould have them to io●ne, though it was made plain unto him, that they neither Would, neither could join, taking that course Which they did. And as for channging of their course there Was no hope or likelihood, that they Would do it. For their living, their glory, & credit With the people, stood on it: & they had sought out many fetches, & got an even way on both sides. They have their tolerations, mitigations, & other trim distinctions, as of things partly lawful & partly unlawful, necessary & less needful, matters of faith & matters besides faith, ordinary & extraordinary, with a number such like. Thus they both please the people, & the bishops also: & so are praised & maintained buy the people, & also suffered off the bishops, because forsooth they are somewhat conformable. Then from this talek they fell into other, namely of the parishes, guided either buy such preachers, or by the bishops & their officers. Off this it did follow, that if the guides & their guiding Was unlawful then also the parishes so guided Were unlavueful, & so could not be the churches of God. For they that sh●t up the kingdom of heaven before men, Mat. 23. 13. can not belong to the Lord, no more can they, to whom it is manifestly shalt up because they follov●e and praise such guides. This being thus it Was debated, What profi●●hei had buy the preachers, and what good they had reaped buy the pavishes: as whether faith might be wrought buy their preaching, & men called to goodness, & what use there was off the blind reading off service & the chapters buy the ministers. Then they both told how faith Was first Wrough & bred in them. But herein they agreed not, because R. H. said that saith might be bred & f●r●t wrought in some, only buy reading the scriptures▪ & R. B. said, no. For though it might be nourished & increased buy such reading yet the first Worcking thereof, is by hearing the word preached: as Paul saith, Rom. 10. 14. how shall We bele●e on him on Whom We have not hard, & how shall We hear Without a preacher. And lest reading should be taken for preaching, it is said, how shall they preach except they be sent. So also lest hearing the Word, should be taken for hearing it read, Paul saith afterwards, that faith cometh by hearing & hearing by the word of God: meaning by the Word of God the Word of● message in his mouth whom God sendeth. So then faith is not Wrought by reading, neither by that hi● 〈…〉 but by 〈…〉 th●● is, 〈…〉 can come. 〈…〉 was on 〈…〉 the 〈…〉 faith, & 〈…〉 of the spirit 〈…〉 as 〈…〉 the 〈…〉 & faith 〈…〉 be as we know not saith h● the reason of the wound, ho●●, fr●● whence, & w●●ther it bloweth, no more can we casl●● know, h●●ve a man is bo●● off ●h● sp●it of God: that is how he is first renewed & called to goodness by faith, and the spirit of God For this is the difference of faith & the sp●●it, b●cause the spirit is an 〈◊〉 Working off the h●l● ghost in our hearts, Which st●reth & prepa●●●● us unto all goodness, & 〈◊〉 faith cometh, it 〈…〉 th●s much more in goodness. B●t fa●th is a conscience of our redemption & happiness in Christ, where brew 〈…〉 in ●ll newness of life. So then faith can not be excert ●●e he so renewed, that no open gro●●● Wickedness be in us: as james teach●th us, that f●ith Without Woreks is dead. jam. 2, 17, 10 & that We are but vain men 〈◊〉 We say We have faith When We ha●e no Works. And faith may be whol●e Wanting for a time, till the Lord do call us, & draw us unto him▪ but the spirit is given to the elect even Wh●le the● are infants. And this spirit, though for a time it may be hidden & covered, yet can it not clean be put out & q●enshed. Therefore by it We are said to be sealed off God, & it is called in the scripture, the earnest off the spirit, the earnest off our inheritance. 2. Cor. 1, 25. Ephes. 1, 13, 14. Whereb●e is meant that that spirit shall never Whol● cease so Worck little or much toward our salvation. Noah more can it be that faith being once thorowe●e Wrought should Wholly fa●le, as Christ saith, he that cometh to me shall not h●nger & be that believeth in me shall never thirst. joh 6. 35. For though the● sin never so greuous●●e, yet ●ff they be elect, her have 〈◊〉 some conscience of their Welfare in Christ, or forewaining of some grace which is towards them. They had f●rth●r this talc▪ how men are called now a days: how some are troubled in conscience: What 〈◊〉 of the ha●● there is: & What tokens & assurance there is of our salvation. All which matters 〈◊〉 p●rtie did apply to himself. Therefore for our calling & how faith is wrought now a days, it Was said before to be buy the preaching of the word, b●t b●e what & whose preaching, that remaineth to ynewe: for that also was scanned between them. R B. was of this judgement, that every Christian having faith & knowledge, & speaking the word of God unto others, might win others▪ This R. H. consirmedd ●a● 〈◊〉 found it true, because buy h●s means centaine sisters off his, when he taught & ex●●●ted them, were called & won. But h●we far they & others were Wo●●e, it is afterwards declared. Now 〈…〉 be thus won, how is faith said to be Wrought by preaching of the word. B●saied that preaching is not only the public teaching in the pulpit, but it is rather that duty of speaking & teaching the truth, as it ought to be taught & that in what place so ever. For so it is Written in Deut. 6, ●. where parents are commanded to teach the word, yea to beat it into their children & to w●et them on therein, both ●●●ing in th● house, & as they walek b●e the way, and When the●ly down, and wh●n they ●se up Therefore preaching is not tied to th● pulpit, nor to degrees to persons, to the ●pper, or 〈◊〉, or co●ne●d cap●, to th● priest 〈…〉 cloak, or to the scarlet gown, the attite of bishops, the 〈◊〉 & 〈◊〉 an other 〈◊〉. Therefore did Aqu●● and Pris●●lla preach even to a preacher, when they took 〈…〉 an● 〈…〉 Vntoe ●im the doctrine of the gospel more plainly. A●● 1●, 26. Yet is there a difference of preaching, because some ar● called and received to that office and charge, in public manner, but others are bound only as all other christians, to edify and instruct one an other● and th●s also i● preaching, but not with public 〈◊〉. And by th●s teaching is faith also wrought 〈…〉 know by example of th●t woman of 〈◊〉, Io● 4, 41▪ For whose words many believed, b●t 〈…〉 the text, 〈…〉 the Words of Christ himself. For they confessed pl●nly th●● he was the Ch●ist the saviour of the world. And if the Words of all christians ought to be su●h, as may minister grace to the hearers, saith Paul Ephes 4. then if some hear wh●●● yet have not F●●th, they may also h●●e that grace of faith Wrought in them by their hearing. Thus was it agreed on that faith cometh buy hearing and hearing b●e the word preached, and th● word is preached buy those which are sent, & this sending is both of those which h●ue public message and authority over others, and also of every christian▪ wh●ch is called a●d commanded 〈◊〉 all occasions to edify others. For where ●woe or three are gathered in my name saith Christ, there am 〈◊〉 the midst of them: and i● 〈◊〉 sh●ll agree in earth upon any thing. What so ever they shall desire of the Father, it 〈…〉 given them. Mat. 18, 19 Who therefore can doubt, but that one or two mai● win others to th● Lord, and pra●●ng also for the faith of tho●e, whom they teach, than faith 〈◊〉 begiven th●m of the Lord?   

WHAT GOOD THE PUBLIC PREACHING DOTH now a days in England.  
But this matter was not wholly agreed on What good was done by the preachers and what fruit followed their doctrine. For R. H. made great accounts of some preachers, and said that much good was done by th●m. Whereto it was answered, that some preachers while they were forward, and did 〈◊〉 for reformation, so, long they did good▪ but When they ●●●●ted, and fell to mitigitions and tolerating, they, did not so much good before, but th●n they did twile so 〈◊〉. ●uen as the Scribes and ●●harises which compassed s●a and land, to make one o● them procession, and when he was made, they made him 〈◊〉 fold mo●● the child of h●ll, than they themselves. M●t. 23. So these when they were gone a little forward, & had brought others after them, they then turned aside, & made their followers more careless of goodness then ever they Were, yea & not only careless, but also despiteful & most bitter persecutors, if any went beyond the, or were more toweard than th●i Therefore well may that woe in Mat. 23 13. be pronounced against such evil preachers▪ because they sh●t up the kingdom of heaven before men, for they themselves go not in, n●ther suffer they those that would enter, to come in. Woe to them hypocrites, which say they desire reformation & yet they themselves are most unreformed. They say they mourn & pray for amendment, & behold they are fed of the rich & Upheld buy great men, they live in pleasure & have courtly honour, & no man is the better but all are worse & worse. Yea others also do rightly learn their hypocrisy: for as they will strain & make much a do at some things, as at the cap & the surplice & crossing in baptism etc. and so will shev●e their zeal & devotion in smaller things, & let greater overpass: so also their followers Will seem godly, yea touched in heart & humbled, yet are they openly defiled with grievous offences & wickedness. So have they a show of godliness, as Paul saith, but have denied the power thereof. 2. Tim. 3. 5.   

how AND WHEREFORE THE COMPANY left the preachers & their followers: and of the ignorance & sin in the preachers & people.  
But because R. H. named such & such often times, which he said, feared God, & were sorovefull for their sins, it Was made plain unto him both buy word and writing, that he had small cause to say so. First for the preachers, though R. B. did judge the best of some, as of M. Robardes', M. Moare & some others, whose dealing at the first he did not throughly know, yet afterwards be found them to be like their fellows, & from them he said plainly that wickedness went forth into all the land. lere. 23. Their ignorance and wretched dealing was often declared: as how they being teachers of others are themselves untaught, even in some grounds of religion, & in the chief parts of their callings. Th●● will afterwards appear as likewise their foolish distinctions & shiftinges, which they ha●e parthe invented themselves, & parthe taken from others, that as it were an other Antichrist is begotten▪ born & made strong off them, & a new persecution practissed. They Wilfully tolerate the things Which are against Christ▪ yea & with persecution & outrage uphold them, & how then are they ●ot against Christ, that is how are they not antichrists? And these things against Christ, are not only lamentable wants among them, but also mo●● grievous wickedness & horrible abominations. Therefore both to R. H. & to the company that afterwards joined, were such things spoken as follow, & also set down in Writing: namely that we are to forsake & deny all ungodliness & wi●ked felloweship, & to refuse all ungodly communion with Wicked persons. For this is it that is most & first of all needful: because God will receive none to communion & covenant With him, Which as yet are at one with the Wicked, or do openly themselves transgress his commandments. Novue it was shevued them, that the foundation of that state, is the pope's canon law: the head stones in the building, is the power & authority of canon officers, & that therefore they could not join with them, as in one spiritual building. For so is it written Ezr. 4. 2. 3. likewise other scriptures were alleged to this end, as Ezr. 6, 21. Act. 2, 40. Ephe. ●. 3. Rom. 16, 17 joh 10, 5 2. Thess. 3, 14. 2 Cor. 6, 17. But because the enemies sought it out deeply, hovue to justify all such antichristian offices he taught them herein also to take heed of their leaven. For th●● b●ing for their war●ant the Qu●enes commandment. She appointed them say they, & they are not novue antichristian but civil orders, & if you Will not have them to be callings in the church, yet let them be offices in the common Wealth. For ansvuere hereof it Was said, that in deed in the parliaments, the bishops had set down their traditions & orders, & the Queen With the Counsel did agree & grant unto them. But such traditions, except they were Warranted buy the Word off God, are but the precepts & doctrine off ●en. And the scripture saith plainly, Ho●. 5. 11. that Israel is oppressed & broken in judgement, because he Willingly walcked after the commandment: that is, because men's commandments Were so much made off, & the Will off the Lord not regarded. Therefore saith the Lord in Esa 29, 13. because this people come near unto me with their mouths, & honour me with their lips, but have removed their heart ffrom me, and their freare toward me is taught by the precept off men, therefore the wisdom off the wise men shall perish, & the understanding off the prudent shall be hid. Therefore though they be nobles or bishops, or who so ever, yet if they reject the law off the Lord, for their own traditions, what wisdom is in them? Now whereas they mingle civil & church offices, it was answered by the word off God that such mingling was flat antichristianity. For Christ himself refused to be a civiliudge & divider of lands. Luc 12, 14. & forbade his apostles to meddle in such manner. Luc. 22, 25. Again it is written, no man that goeth on warfare, entangleth himself with the affairs of this life. 2. Tim. 2, 4. For if once ecclesiastical persons, as they call them, get civil offices, they become that second beast which is antichrist revel. 13, 15. For they get the image off the first beast, which is the power & authority off wicked magistrates, that confirm their authority: so they give a spirit to the image, that it should speak, that is their church laws & orders, having got civil power, both to deceive men b● sh●we of religion, & to force them with threats and penalties, the kingdom of● antichrist doth mightily worck & lift up itself. But because they again did strive that they were protestants, & did but as the martyrs had done before them. They had sought the Lord sense the time of the martyrs: It was ansvuered that so said the adversaries of judah & benjamin, & added further that they had sacrificed a long time unto the true god, Ezr. 4, 2. as these also sai, they have the word & the sacamentes. So said the scribes & phrases, which builded the tombs of the prophets, & garnished the sepul●heres of the righteous, Mat. 23. 29, as these also have written & make much of the book of martyrs, & say, iff they had been in the days of their fathers, they would not have been partners with them in the blood of the martyrs. But now sense the Lord hath called unto them▪ & they refuse to be reform in so many & grievous pollutions, & also pursue, imprison & persecute those which call for redress, even all the blood of the righteous shed upon the earth until this day shall come upon them. Again whereas they underprop wickedness by regard off times, or examples, of authorities: first for their times, it was thus answered, as it is in Hag 1, 2. This people say, the time is not yet come to build the lords house: but is it time for you saith the Lord to devil in your seiled houses, & this house lie wa●● & again in Esa. 5●, 6. ● ha●e set watchmen upon thy walis Oserusilem. which all the day & ●● the night continuall●● sh●ll not cease: ye that are ●in of ●ll or the Lord keep not sil nce, & give him no rest, till he repair, a●d until he set up ●erusalem the praise of the wo●ld. also for their examples & authorities of men, it Was ansvuered as in E●od. 23, 2 tho● sh●l● not follow a multi●u ●e to do evil▪ But further they alleged the scripture for the● selves: as where it is written of Paul ●. Cor. 3 If ● man buil 〈◊〉 st●bble, & this his worck ●ur●e, be sh●ll lose, but he shall be safe himself: likewise th●● say, that they may build though ●●perfectlie, & yet help forward the house of God. An●●gaine they a ●● that Paul reio●●ed ●f Christ was preached, though it were of ●unie & ●●●fe. Phil. ●. Thus by 〈◊〉 sh●ft age's & exc●les, they h●de as in a nest their ●ato wa●●nes & 〈◊〉. T●ei 〈◊〉 unnestle such packing, & let them sty when they list, & ag●i●e they can co●er th●m by su●h deep devices. For when Paul speaketh of building hai● & st●bble, he rebuketh th●ir va●●e rhetoric & eloquence, & this he saith shall burn w●th the fire, but they shall be safe, i● the● cease to be va●●, & buil ● rightly upon the foundation▪ wherefore for ansvuere of the enemies, ●● was said, that if Christ the foundation were wanting how should either the builder himself be safe, or his worck stand & abide▪ Fat Christ is the foundation being duel● preached & duly received, & so held. 1. Cor. 3. 11. B●t none can hold him which open●● sh●w them s●●ues to be the children of belial. And such are they wh●ch ca●l so man●e gross corruption, to be that hay & stubble laid upon the foundation. For thus do they justify their popish kind of parish●s which though they overthrow the true planted churches yet forsooth they are b●●lt upon Christ the foundation. Behold their wortlue building▪ it is made of straws, the beams be stubble, & the walss be hai & withered grass: naitathe● those their v●●e & popish decrees & traditions, are ●he sinews, & veins of that mo●ster A●●christ● their concl●●tous & laws made in popish convocations likewise their yearly injunctions made to persecute the forwardest, be the blood & marro● or rather the strength & po●●son of that monsle. Their stinted service is a popish beadro●● full of vain rep●ticions as if ●eauen paternosters did please the Lord better than sy●: & as if the ●●●ttering of a pie or a parate were much more th● better, because it is much more than enough. Their tossing to & fro of psalms & sentē●es, is like tenisse pla●e whereto God is ca●led a judge who can do best & be most gallant in his worship▪ as buy organs, solfaing, pricksong chaut●●g, b●ssing & mumling very roundly, on divers hands. Th●s they have a show of religion▪ but in deed they turn it to gaming, & plai● mockholidaie with the worship of God. For the minister & people are b●●dled like horses & every thing appointed unto them like puppy's: as to hear, read, ansvue●, k●ele, sit, stand, begin, break of, & that by number, measure, & course, & only after ●ne order of antichrist. The● whole service is broken, disordered, catched, taken out of the mass book, & a dumb & ●●le ministry manteined thereb●e yea a va●●e worship without knowledge and feeling.  
And what difference is there between prying on b●●des, and the ●umbling up of so many lords prayers, so man●e babbling b●e th● priest, & so ●●a●●e an●vueres by the cla●k & people? For no part of the service must be left out by the bishop's ●●unctions.  
Against such prayers, was the company also strengthened buy th● word of God. first b●cause they are red, and not applied to the word preached: which is against the custom. ●F the church under the outlaw: and also sense the co●●ng of Christ. For When th● sacrifices With prayer and ●●en: Were offered: the Word a●●o Was preached. Therefore it ●s W●●tten in Eccles●as●●. 4. 7 Take ●eed to thy foot▪ When thou interest in●● the house off God▪ and be more 〈◊〉 to h●●re, th●n to grew the sacrifice off ffoo●es: for th●i know not that th●i do evil. So then to babble ●uer prayers, When the people ●● now not neither are taught th●ir sins, is an ●●ommation. Proue●●. 15, 8. & 21, 27. And to seu●r the offices off the pastor, Which God b●th ●ined, it is iniquity. For to preach, to pray, and minister the sacraments, are so put together in the scriptures, that in the pastor d●d prai or minister the sacraments, be Was also to preach, as it is Written Deut. 33. ●0. Likewise in Ma●ac. 2▪ 6 7. Also the Apostles did not publiqueli prai and minister the sacraments, except the Word Were preached withal. Act 2. 42. Act. 10. 3●. Act 6 4. Also because such prayers are off customs and course, they can not be With true feeling and touch off heart. Therefore in vain they Worship me, saith the Lord, because they come near unto me With their mo●thes, and honour me with their ●●pes, but have removed their heart from me. Esa. 29, 13 Now then ●ff it be the office off the pastor and preacher, and part off his calling, toe pray, then must he be able off himself to do it: Wh●e then should a service, or reading off prayers be stinted unto him? For if his lips keep not knowledge Malac. 2. 7. though he can not minister the wo●d With prayer: Act. 6, 4. he is not meet to be a pastor or watch m●●ouer the people. But whereas the prayers are set dewne by number and course, it is altogether a popish superstition, or rather an heathenish folly. For to What purpose are such fond repetitions, and vain babbling▪ s forbidden buy Christ Mat. 6, 7 And iff all things ought to be done in due order 1. Cor. 14, 40. Col. 2, 5. then where is that order in so chief a thing as is the worship off God? Suerlie such a seru●●e and worship off God is to build upon the foundation, as he that buildeth a dunghill upon the sands, and when the tempest off vengeance shall come, it shall take him ware, With the dong●e he hath gathered. But they object that a le●tu●gie may be appointed and red, and that most off their service is good, and the rest, iff any be evil may be left of them that hear, though the minister must needs read it all. To this it was answered, that it is a shame for them to come into such bondage as either to suffer the incense of Nadab and Ab●h● (for such is their service and abstractes from the mass●booke) Levit, 10, 1. or else to be servants to men to hinder their I bertie: which is forbidden 1. Cor. 7, 23. 2. Cor. 11, 20. For buy the cap and the surplice & the bishops dischargings, with other their traditions, the Word is in bondage, & likewise their Worshipping off God ●ie such stinted service, so that they can neither pray, nor preach as they should, but as it pleaseth the bishops.  
Nether let them account off the feeling, which some say they have when they hear the service red. For even in woe shipping Idols, there is a strong feeling, or ●a: her a strong delusion: and though there m●ght be good motions in an evil thing, yet that did not wariant the evil, no more than Paul's zeal did justify his persecuting of the saints: nor the tear●s which come from a troubled heart do justify the ●inne for the which it is troubled. And What is it to Weep before an Idol, or to sh●d tears in a false & ●aine worship? And what should they boast of some good prayers & some good words which are in their common service? For witches & conjurers will Use good words & good prayers, when they conjure & charm the devil. And why halt they betvuene good & evil? For if they do many things well & yet in one thing be open & grievous transgressors, all is made nought. And how should any thing be partli good as they say, & partli evil? For the evil that is doth make it wholi evil, as it is written, jam. 2. 10. 2. Sam. 15, 23. So then such traditions and orders, are so far from building upon Christ the foundation, as the lords house & temple can not be the synagogue of satan, nor his builders the open & known balamits & masters of iniquity. For Balaam blessed Israel but counseled to make an agreement & partakeing together of Israel & amalek: So these do bless the cause, & prai for discipline, but they tolerat & dispense with abominations, to make Christ & belial agree. Yea say they, Paul teacheh us to preach Christ by all manner of ways, Phil. 1. & also rejoiceth there in. So th●i will preach Christ after the manner of Balaam: & as by their prayers they hold still the mediation & intercession of antichrist, so by their tolerating & dispensing with wickedness, they hold st●ll his priesthood, & by their counsel, decrees & traditions, they hold still his propbecie. Wheref●ore, to answer them, it was said, that Paul remorsed, not that Balamits should be preachers in the church, but that abundance of all sorts of preachers should be, so they we●e lavuefull. And though they Were hypocrites, & had their envy & strife, yet that forthwith did not make them unlavueful preachers. For if they braced not forth into open contention, toe make a division, nor did wilfulli tolerate open abuses, nor frovaroli justify false doctrine & heresies, Paul Would not reject them. But if it Were otherwise, Paul is so far from rejoicing in them, that he Wisheth they were even cut of● which disquiet the church. Galat. 5. & again he saith, that he shall bear h●s condemnation, who so ever he be that troubleth them. And to the Romans 16, 17. be saith, now I besee●h you brethren, mar●k them diligently which cause divisions & offences, contrary to the doctrine which ye have learned, & avoid them. And if Paul rejoiced in all manner of preaching, why do not they rejoise in the Pope & in the friars & monks For they would preach Christ, & v●ithall the laws & traditions of antichrist: as these also will seem to preach Christ, & yet preach a toleration of the kingdom of antichrist: as of the power of lordlib shops, of their sending forth of Warrants, of sitting in civil judgement, off imprisoning & persecuting in shameful manner: likewise off their spiritual courts & officers, which overrule, threaten, excommunicate, and paul the people with force & penalties. In deed Would Paul rejoice in such preachers, which allow & teach others to allow, or wilfulli tolerate that their profane baptism with godfathers & godmothers, With crossing & confirming off children, & other foolish tongues. off these it was said, that they being superstitious ceremonies, are not one lie the precepts of men, & so make vain the worship of God. Mat. 15. but also are popish superstitions & ● miserable yoke laid upon us by antichrist. For by them, & other such like, is the word of God made of none authority Ma●k. 7. 13. because his message by his servants is stopped, except they yield & subscribe to such trash. Yet the word commandeth, that we should not be servants to men, 1. Cor. 7. 23. that is they must lose no whit of their liberty which they have in Christ. And this liberty they have, not to do any thing after men's traditions, but only to do what the Lord commandeth. Therefore to teach & tolerate the churching of women was showed to be unlawful: because they are churched, which either can be none of the church & people of God, or else which never were put out of the church: and why then should they be so solemnly again received to the church? For the lewish women were solemnly purified, because of their outward uncleanness: but that being then but a ceremony, can not be now held without great superstition. And why should there be an open tha●ckesgeueing for that which is no blessing, but a curse? For at their travail, and while they are in childbed, it is known well enough what vanity is among them. So from their cursed life at home they come to the church to have the priests blessing, & the woman is safely delivered to live the more wickedly. As for the baptism of the child, iff it be rightly done, & either of the parents be godl●e, that is a blessing, & in the public sacrament there should be a public thanksegeving. But the churching of women can be no sacrament: neither is their bodily deliverance a public blessing: nai rather it is a curse if they be unthankful & wicked. Therefore for their private blessing let them privately give thanks. But if they be vntha●ckfull, why should the church meet together to be thankful for the or why should the● b● honoured to that manner & strengthened in their sin, while they are so vainly comforted for th●ir bodily deliverance? For how profanely is th●t 91 psal. applied to comfort th●m, as if that p●i●ate & worldly blessing were all in all? or as if for that worldly blessing there should be open meetings, & none for the spiritual & greater blessings A for a man to teach his hous●hould, to reb●ke sin in his friend, to acknouledge his fault to his neighbour With amendment thereof etc. these are spiritual blessings, & if for these particularly there can not be public meetings, because that were a troublesome disorder, why then should there be a disordered meeting for the churching of women? But as in this point, so in many such like popish delusions, the pomp, superstition, & vanity of antichrist was showed▪ as in their fastings, feastings, saints evens, holy days, funerals, manner of marrying, popish attire, with other such like. Further it was declared how ungodly the bishops do authorize, & the preachers do suffer & tolerate those wretched blind ministers to minster the sacraments, & sare service, & also dispense with the people to hear them, & to receive the sacraments of them. Also how wickedly they allow those woeful convocations of bishops in stead of church lyno●es, & pu●t their university degrees, disputations, & common places in stead of church prophecy, & despite & gainsay the true exercise thereof. Likewise sundry other wants in the church & woeful defaults of the preachers were showed, the disproof whereof is now to long to rehearse: as in how vile and abominable mā●er they are made preachers & ministers. They give their necks to the yoke of disordered & popish attire, the marks of antichrist, as the horned cap, the maidenly surplsse, the g●●ue & flo●●shing ●ppe●, the hoods, g●unes, chamers, rochets, copes etc. and that according to vain degrees: as for the lordly bishops, their attire, & for the doctors, bachelars of divinity, ministers & priests, their att●●●: all wh●ch is more vain & ridiculous than the pharisaical phylacteries & fringes. For the fringes were commanded buy the la but yet of them superstitiously abused. But these their garments, & also their offices, are flat against the law, & yet of them most proudly abused. As chiefly when the Beadle & the t●pstaff● do go b●fore them to bring them into the pulpit. How sh●●efull●e do th●i ●a●e for the magistrates as if they hindered & letted them to do their full 〈◊〉. How like hirelings do they leave the ●●ock when the bishop's o● the magestrats do unjustly discharge th●● & hang their authority & calling on their sleeve, but will ●ot hold it of the Lord their God? How partial are they, could, & servile in suffering grievous corr●ptions to the overthrow off religion & government? What running● make they from town to town, to preach for their prais, & leave their flock destitute a long time for their pleasure, & to sack more gain & honour? How do they sever preaching from governing, doctrine from discipline, as if they could be severed & were parts divided? How many non residents are there & greedy devourers off benefices, stipends & other popish livings, Which are utterly unlawful, because they are buy tithings, which are now no more to be given to the ministery, or bi● laws & customs which hinder the due placing & displacing off minister's, & the right & liberty off the church therein. These & a thousand more abominations have they amongst them & confess t●●m selves, that they can not redress them. So th●i hold one communion with hogs & dogs, eu●n open ungodly persons, & have no remedy. Behold, do these men preach Christ, wh●ch thus do pervert the gospel of Christ? For this is the sum of the gospel, & of Paul's preaching, as he himself wittnesseth, Act. 20. Repentance towards God▪ & faith towards our Lord jesus Christ. This repentance & f●ith is denied & ●o also Christ & his gospel is cast ●nder foot, where such grievous corruptions do reign & neither his government & prophecy can oversee & try out such filthiness, nor make separation of-cleane and uncleanne, not yet by his priesthood any such ●ncleannes can be cleansed away therefore we say that these men can not preach Christ truly, but only in ●h●we, neither can build upon Christ the foundation▪ for it is not for you said the lords people, but for us to build the house unto our god. for we ourselves together will build it unto the lord god of Israel. Therefore not all builders or preachers are to be received or rejoiced in, but such as in deed do hold the foundation & preach Christ aright. for the envy & strife whereof Paul speaketh, was seacret, or when it appeared, yet it could not and was not menifestlye proved, & therefore such preaching was not against the foundation, But if any do w●l fully & presumptuously stand in any open sin, ●de same can not hold the foundation▪ for whether the sin be small or great, Mat. 18. if it become open & be duly brought be fore the church, & the offender will not hear the church, let him be unto the, faith Christ, as an heathen man & a publican. & again it is written, that that man which shall do presumptuously, against the voice of the high priest) which figured the voice of Christ jesus at this day in his church, that man shall die. dut. 17. And Saul king of Israel, though he said he had sinned, yet because he excused it & repented not, Samuel would not return to him, till agaien he had said I have sinned without excuse. 1. Sam. 1●. So th●t plainly it appeareth, that Samuel judged Saul not to hold the foundation, while he openly excused his sinne● for else he would not haun forsaken his fellowshipp & left him to the shame of the people But Semuels words before do plainly declare that all open sin unrepented & stoud in, is the overthrow of the foundation▪ for Rebellion is as the sin of witch craft, & transgress from is wickedness & Idolatry. verse. 23. if then witches & Idolaterrs hold not the foundation suerli no more do they, which by one sin rebel & transgress against god & wittingly excuse it, as did Saul or wil●fullie & presumptuously justify it. Now let it be judged, how ●ther they build ●pon the foundation, or hold 〈◊〉 ●●undacion, or preach Christ as they sai they do▪ for this is to lay the foundation Acts. 8. 12. to preach the thengs that concren th●-kingdome of God, & the nā● of jesus Christ. & this is to overthrow the foundation, which wilfully they or with persecution & outrage. they uphold the abominations of a contrary kingdom. This is to lay the foundation, Mat 28. to preach & Babtise in the name of the Faster teaching to observe & do, what so ever saith Christ, I have commanded you. & th●s is to overthrow the foundation to teach a toleration & practissing of things, which a●e contraie to the whole government & kingdom of Christ. Now to hold the foundation, is to believe, & also receive that doctrine of Christ in profession & practice of life. for as soon as they believed they were baptized saith the text▪ they continued in the apotles doctrine, fellowship & communion of prayers & sacram●ts Act. ●. yea they showed their. works & their love, & the singleness of their heart's verse. 46. Act. 19 & were seprat from that froward generation. & it is written th●t if a●ie man sh●ll break of the least commandments, & teach men so, that is shall do it openly & ge●e evil example, & hold & Iust●fie it in doctraine & words, he sh●ll be called the least in the kingdom of God, Mat. 5. that is h● shall be excluded & sh●t out off ●is kingdom. And if any man shall add or diminish of the word of God, either by doctrine or by practice, & that witingli & stubbornly, he can not hold the foundation for Go● sh●ll add unto hi● the plagues that are written. Revel. 22. Pro. 30. Therefore s●ie no more, ye wicked preachers, that ye hold the foundation, or that ye preach▪ for what is it worth to say unto Christ, hail King of the Jews, & bow the knee be fore him, wh● you cast your filthy disorders & popish government as dougne on his face you have not yet gathered the people from the Popish parishes & wicked fellowship. neither ●aue planted the church by laying the foundation thereof. ●or here by is the foundation ●ried, when uve make & hold the covenant with the Lord to be under h●s government. when we have the power of the Lord, as it is written, Cor. 1. 5. amongst us, & the sceptre of Christ jesus amongst us. But these do hold the whep & the sword of Popish excommunication. They are without the Lord's covenant, & without his government, They have altogether. corrupted their ways, they have broken the yoke & Burst the bands in sunder. for even those which can be none of Christ church, abidnge in such wickedness, are chief in their churches. & so far are they from bu●ldinge of gold & tymbere, together with hay & stubble, that they put fire to the better timber & tumble down the better stones to ouerth●we the Lords building. Thus have they an answer of those places, of the. 1. Phillip &. 1▪ Cor. 3. which is this that ●hir wickedness & abomination is more grievous than that can be counted the Infirmity of speaking toe eloquently, or of envy which is secret, or of a con●e●tious mind.   

THE ORDER AGREED ON FOR THE GIUDING & establishing of the company in all Godliness, & such like This doctrine before being showed to the company, & openly preached a 'mong them  
●●uie did agree thereto. & though much trouble & persecution did follow, yet some did cleave fast to the truth but some F●ll aw●i●. ●●o when trial by pu●suites, losses, & imprisonment came, & further increa●ed 〈◊〉 Robert▪ B●rker, N●colas wo●●owes, Tats●l, Bond & sun oth●rs, for sook us also & h●l● ba●k, ● were afraid at the first There was a day appointed, & an order taken, ffo●●edr●sse off ●h● former ab●ses, & for cleaning to the Lord ●● greater obedience ●o a covenant was made & there mutual consent was given to ●ould together  
There were certain ●h●ef po●ntes proved unto them by the scriptures, all which being particul●lie rehearsed v●to them w●●h exhortation, the● agreed upon them, & pronounced their agreement to each thing p●●ti●ularl●●, spring, to this w● g●ue our consent. First therefore they give their consent, to ●oine themselves to the Lord, in one covenant & fellowesh●pp together, & to keep & seek agreement under his laws & government: and therefore did v●terlie flee & a●oide su●h like disorders, & wickedness, as was mentioned before. Further they agreed off th●se which should tea●h them, and watch for the salvation of their souls, whom they allowed & did chose as able & meet for that charge. For they had sufficient trial & testimony thereof by that which they hard & saw by them, & had received of others. So they prayed for their watchfulness & diligence, & promised their obedience  
Likewise an order was agreed on for their meetings together, for their exercises therein, as for prayer, thanks giving, reading of the scriptures, for exhortation & edifying, either by all men which ●●d the gift or by those which had a special charge before others. And for the lawefulnes off putting forth questions, to learn the truth, as if any thing seemed doubtful & hard, to require some to show it more plainly, or for any to show it himself & to cause the rest to understand it. Further for noting o●t ●nie special matter of edifying at the meeting or for ●alckīg severally thereon, with some particulars, ●ff ●one ●i● require public audience, or if no weightier & more necessary matter were ●ā●●led of others. Again it was agreed that any might protest, appeal, complain, exhort, dispute, reprove &c. as he bad occasion, but yet in due order, which Was then also declared. Also that all should further the kingdom off God in themselves, & especially in their charge & hous●hould, iff they bade any, or in their friends & companions & whosoever Was Worthy. Furthermore they particularly agreed off the manner, how to Watch to disorders, & reform abuses, & for assembling the company, for teaching privately, & for warning & rebukeing both privately & openly, for appointing public humbling in more rare judgements, & public thanksgiving in stranger blessings, for gathering & testifiing voices in debating matters, & propounding them in the name off the rest that agree, for an order of choosing teachers, guides, & relievers, when they want, for separating clean from unclean, for receiving any into the felloweship, for presenting the daily success of the church, & the wants thereof, for seeking to other church's to have their help, being better reform, or to bring them to reformation, for taking an order that none contend openly, no● persecute, nor trouble disorderedly, nor bring false doctrine, nor evil cause after once or twice Warning or rebuke.  
Thus all things were handled, set in order, & agreed on to the comfort off all, & so the matter wrought & prospered by the good hand of God. But last of all was this thing determined, Wh●●h●r God did call them to leave their country, & to departed out of England.  
●ome had decreed i● to be gone into Scotland, & by writing, sending, & riding to & fro di● labour in the matter, & seemed to b●●eluouse lea●● their cou●sell should not take place. B●● R. B. being ●he● he●● as prisoner a● London, did s●nd down his answer buy writing to he contrary For he ●u●●e● 〈◊〉 i● was against du●tie, & ●o written unto them▪ if they first sh●●●● agreeing 〈◊〉 Sco●l●n● 〈◊〉 as yet they had not ●●f●ed v●h●th●r they were to leave ●●gl●nd. Also 〈◊〉 unto ●hem, that they were to do that good in England w●i●h possibly they ●ight ●o 〈…〉 aught not to remove, before they had yet further testified the truth & the Lord had with ●●rong hand delivered them from th●se. And ●a●h●r in deed woul● h● have it to be a deliverance by the Lor●, than a coweardly fleeing off be●● own d●u●si●g F●●●h●● 〈…〉 them his reasons, why Scotland could not be meet for them, seeing it f●a●ed it s●lff● in those matters to please England toe much. We ynewe also that we could not there be suffered, 〈◊〉 b●cause some corruption should come upon us from their pavishes, which we ought to avoid, o● because we there should have great trouble wrought us from E●gland, as if we kept still in England. So when some were better advised they changed their minds for going into Scotland. Notwihstanding again they would be gone into G●rsey or Garnsey & had the consent as they said of divers others, that ●ho●ght it meet they should learn th● state off those countries. R. B. said he was not against their going to that purpose But yet he told them there was no such haste to be gone out of England, & that further delay & deliberation should be had in that matter. But at last, when divers of them were again imprisoned, & the rest in great trouble & bondage out of prison, they all agreed, & were f●llie persuaded that the Lord did call the out of England.   

OF THE BREACH AND DIVISION which fell amongst the company.  
But we come to the breach & falling out of these parties. First the laws were broken, whereby the church of Christ should be kept in good order. There fell out questions, offences; & taking of parts, as we know it hath always & shall come to pass in the church of God. But for remedy of such things the lords ordinance was rejected and greater presumption further increased, as shall appear. The minds in a manner of all were estranged from the pastor, or their consciencies wounded, & they disquieted by foolish doubts, accusations, slanders & quarrels moved & cast abroad buy the chief est of them. Yet was there noething in controversy which was not generally agreed on by all at the first, & openly debated with mutual consent, though divers afterwards fell away, & some also secretly were at variance in their hearts. For the end did declare their hypocrisy & what enure & grudge lay hid in their breasts. Notwithstanding their disposition was perceived of some, & some stirring and disquietness they began to make was stopped & cut of for the tim● But when the pastor f●ll sick & could not be present at the exercises, nor visit them privately in houses, the stirring did freshly begin again. They made a do secretly & tal●ked many matters among themselves, but never ●ould them to the pastor, nor asked counsel for them of the church by admonishment, doubt, o● question in prophecy, before they had troubled the whole church about them. Hereby the contention grew so far, that s●me f●ll from questions to e●ill speeches & slanders, & from slanders to open def●aunce & railinge●.  
The matters in controversy were many, all which, tho●gh ●h●i v●ere often times thoroughly debated, yet therein were soon perverted themselves, & did also corrupt & h●●● others the stirring & business was after this manner. There were sundry meetings procured against R. B. By. R. H. & his Partkers. for certain tales & slanders were brought. to R. H. which he stra●ght way received, & 〈◊〉 ●gainst R. B. The accusations in the first mietting● Were, that R B. condemned his Sister Allen● as a reprobate. also he said▪ she had not repen●●● of her abominations in England also that he said, except she repented of her abomiati●●● that night she should never enter into the kingdom of God, to these it was answered & witnesses taken first that he neither did call nor judge his sister for a reprobate, & that he had to hastlie harckned to tales, in that matter, also witness ●●me in that he said not to his sister, she had not at all repent of these abominations in England, But that neither she not we all were sufficiently mortified, for them for these matters, because R. B▪ did first privatli rebuke R. H▪ as for that he bid believed & received such things with out all proof & witnesses: & also for that he said he knew more against him, but would not speak of them he took the matter very h●inouslie Strait wsy he went forth, & sent others to admonish R. B. for he could not so suffer the matter to pass, but he cast of that charge which he had taken upon him, a little before, & would not meddle any further, except there were some remedy procured. Then did he put forth his, accusation in writing, which was red & received of others, but not showed to the party whom he accused for this writing & handling of matters so privily he was blamed. & therefore when R. B sent unto him to see the writing he refused, & kept it back▪ then he procured Chatles moneman, john Chanler, Toby hen●on, & others to meet about the matter. at which meeting because divers things before were disorderedly handled, R. B. did then instantly call for au order, that thnges might be rightly debated. as first that no accusation might be openly brought against him without two or three witnesses, for this he said was the word of God, 1. Tim. 5. 19 Deut. 19 1●. But R. H. which before had dealt without witnesses, did this shift of the matte●, that he Needed no witnesses to accuse R. B. Because the mrtters could not bedenied, wherewith he charged him, Answer was made that they had been denied. & were not yet proved & therefore such dealing was utterly ungodly, Then in two other things did Robert. B. call uppo them for one order amongst them the first was that their might be no fused brabbling But that the accuser & answerer having both told their tales, than matters might be judged by the church, & they not suffered to make contention, by gainsaing on an other so oft as they list. But herein also did R. H. Charles Munneman, & their partakers both deny & break o●der contrary to the scripture alleged ●. Cor. 14. ver, 33, &. 1. Cor. 11. So likewise did they in the other point which was that R. B. would have one matter first & then an other to be debated & judged, & not one accusation, to pass, before the truteth thereof were thorowli foū● out the●e things were denied him, & could not be grannted, because of the frowardness & contention of some than did R. B. compla●ne that he had great injury dō● him, & would departed from the meeting if they proceed in that ma●ne●: which words when they hard, they were furthr out of order, so that eihter twice or thrice he was forced to his up & leave them th●● was he condemned as an unlawful Pastor, & it was said unto him that he was not to keep the exercises▪ also that he was to c●●●●sse his faults before they would Io●ne With ●●, the meeting being ●● R. B chamber, he ●ā● in ag●i● & ●ould them, that he was unwilling thin should vees their meetings in his chamber after that manner. So afterwards they held their meetings in another place: where again they condemned R. B. but nor as before for he sent unto them, that they would send him in writing the matters wherewith they charged him, & deal in that manner against him, But the former slanndres they h●d th●u given over, & had got up three new matters against him, which then sent him awai one was that Robert B. with his wittnese had falsely accused R H. of Notable apparent wickedness, to this it was answered, that he neither had taken Witness nor made accosation in any matter save o●lie that in defence off himself he h●d called for witness to clear him self, as that when the adversary did accuse him without witness▪ likewise h● rebukedd Ro. H. off open wickedness, & when he made that also a public accusation, he was feign op●li to sh●w wherein he was wicked▪ namely in that be openly b●ake the order & government of the ch●rch in that he had received false accusations, & report against his brother, & himself also did falsely. accuse him & trouble th● ch●rch in that manner: en other accusation Was, about the pawning off a silver spoon, wherein R. B. was condemned as an unlawful surmiser. But strait way they were found by their own witnesses, to be wicked slannderers, & that ●. B. had just cause to admonish one as being cause off offence to her mother in that matter ●be third accusation was, for Rebuking R. H. off murmuring, & this wrs judged a slander▪ thus when R. B. perceived how that divers times privily, & now also openli they cast h●m off, he also openli pronounced it, that he had no charge off them, if they so continued to withdraw themselves then did R. H. took upon him charge. for his conscience he said could not suffer him, to let them be without teaching. yet afterwards. belike their consiencos did trouble them for casting off rob. Brou. in such order, So in an open meeting every on confessed their ffaultes. rob. H. both openly in the church & particular from man to man, & From house to house did acknowledge, that he had dealt unadvisedly against R B. in sundry things. So in all things was Robert Browne, cleared, & acknowledged no ffaulte at all as being innocent in those things where with they had charged him, But yet for all this the grudge lay hid in the hearts of divers▪ & new meetings were had against R. B, where in again accusations were had without Witnesses, R, Har, again received sundry tales & slanders & nethr shame which before came on him, nor the judgement of God by the death of his children, nor sundry warnings otherwise could▪ cause him to lay down his malice & troublesome mind. he had divers partakers that clave fast Unto him, because he Taught Them that They might Lawfully Return IN TO ENGLAND AND there have their dwelling, ¶ Their DOCTRINE they liked Because they Were Wearied, of the hardness of that cont●●: So And So did hold in With Robert, H. THAN WAS Robert. BROWNE. the tbird*  
Time condemned, and forsaken off Them  
The faults They Laid Against him Were, For rebuking, Rob, H, Sister of Want of Love AND off abhorring The Pastar: Which They Counted A Slander. LIKewise FOR RE ●●king her, oF judgeing Wrong Fully on The Printer, Which Was also made a slannder But yet againé after this rec●cilemét was made, & the accusers confessed their ffaultes: ●● no ffault as yet Was found & proved against R. B. Thus again the● all took h●m for th●●r lav●● full pastor & made a fair show, th●t ●he● would deal no more so ffool shly against ●ī. No● withstanding such was their e●●●e, & stuma●k & desire to be go into England that r●●e w●● restless till th●● had wholly d●u●ded themselves Then was there whisperigs, back b●tigs. & m●murigs privily & among them s●lues▪ also opely grievous thr●at● taunts, reu●līgs, & f●lle accus●tiōs were ●●fe in their mouths 〈◊〉 was for th●t some bid threatened R B. to accuse● trouble him a● the meet●gs as b●ffore the● had done very wrongff ●ll●: but he charged th●● therwise, & said the● could not mine w●th him in public prayer & th●k●gi●īg being at o● disagreement & not first reconciled. This was counted pr●s p●ō intolerable to be spoken of him. And for that he charged so●ne b●●sie bodies wh●ch were also bla● he●ers, not to come● the meetings, n●t●er to his c●●●er i● that mā●er, he was gr●no●sly taken up & miscalled ●● divers. Likewise fo● h●s w●fe there was much a do, & for the pov●●r & authority wh●● the H●sband h● ho●er the W●fe. In th●s latter a d●e R. H. was ●●ck & came not abroad bathe h●d tale, c●owe brought unto ●i, for wh●ch h●●ff 〈◊〉 made great st●r●īg & business. B●t ●g●● their ovū● shame cō●el●ed them to co●e t● ag●eenent, & y●t once more w●● one consent th●● received R. B for th●●r lawful pa●●o. T● h●s agreement, though R. H. ●● given h●s ●ō●ēt yet so ●oue as h●h●● recou●● his si k●●s h● troubled all again. He w●● drew himself from th● exercises upon certain ta●●s which w●re ●ould him, & b●ing admonished thereof & for counseling some to ●et 〈◊〉 to E●g●●, he f●ll out w●th ●. B charge● & accusing him in sund●●e th●ngs ver●e w●ōgff ●lly Then was he openly accused & ●halēg●● for an heretic, & condemned as wo●se them the pope & antichrist. The heresies laird aga●● him were, because he said, that all the children must not be counted forth with, to be of ●● church, with the pa●ents believing & received to the church. Also because he said, that n●● can be the pe●ple of God, & ourwardly so taken, which ethe● did not offer & give up themselves to God & the church, o● were not offe●● & 〈…〉 Further he was accused off ff●lse doctrine, because he ●a●ed th●● h● gland w●s as Aeg●●t, both ●●or the outw●● bondage & oppression off ●he church, by popish enforcings, laws & penalties, & for all ●● off wickedness: & because he said the● did ●●n wh●●h had a ff●ll purpose to dwell still i● E●●land, when the Lord did call them away & the● had liberty to depa●t. Yea though the magistrates give them lea●e there to dwell as the● liked, yet the laws & disorders ab●dsg stil●● same, the● could not there tarry Likewise th●t condemned him as though he had some ●● sa●●d which he ne●er did▪ that s●me might be of the outward church of God, while t●● resorted to that false worship & idol service then used in England, & joined with ot●●● therein, but now blamed them which 〈◊〉 such doctrine. Also because ●e rebuked ●● for tolerating & excusing abominations at this day▪ ●ie the ceremonies of the old ●● which in deed were tolerable. For the● were not si●ple evil, as be the abuses nowell the● w●re abrogate to the faithff●ll & w●lling but ●●e knowledge off the new la● W●●h these & such l●k● quarrels d●●th 〈◊〉 them sel●es against R B Where in B. H C▪ W●●l. &. ● C w●re che●●f. So Fr●● this time fforward R. H. ●. ●●sed all cō●i●●ōs & me● o●●pe●● Likewise his partakers di● 〈◊〉 lie ●or●●ke R. B▪ & he & the● did most greuo●● despite h●m. They coveted & took●●wa●● his servant from him. The● fo●● him book● & 〈◊〉 b●th loppe● the si●● & wo●ild ●●ue burnt them to his utter undoing: sebts strecte ●wh●●h he ne●er 〈◊〉. Some were thirst our ●ff be●r to 〈◊〉 and dvuell● th●● i●●ued W●th hi● he hi●selfe was threatened to be m●st out of h●s chamb●●●