A NECESSITY OF SEPARATION From the Church of England, proved by the Nonconformists Principles. Specially opposed unto Dr. AMES, his Fresh Suit against humane ceremonies, in the point of Separation only. Also Dr. LAITON, Mr. DAYREL, and Mr. BRADSHAW, are here answered, wherein they have written against us. With a Table in the later end, of the principal occurrents in this Treatise. By JOHN CAN, Pastor of the ancient English church, in Amsterdam.  Prov. 31. 8. 9 Open thy mouth for the dumb, in the cause of all such as are appointed to destruction.— And plead the cause of the poor and needy. joh. 13, 17. If ye know these things, happy are ye if ye do them. 
Printed in the year 1634.   

To every one, that seeketh after the truth in sincerity, Salutations.  
THere are extant already so many books in the defence of our cause, 
* Our Apology. Mr. Bar. refutation of Mr. Giffard. A treatise of the minist. of the Church of England. Mr. Robinson's justification of Separ. Mr. Penry of the ministry of England. An answ. to Mr. Stone.  (which never yet received any answer) that it hath been in my thoughts a long time, not to enter publicly the lists of contention about it with any man; but to employ that small portion, which I have in the knowledge of holy things, more peaceably otherwise; Not with standing perceiving of late, the general fame, which was given forth of Dr. Ames his book, and namely in his answer to the point between the Nonconformists and us, as that it was so learnedly and absolutely done, that it gave all men satisfaction (the Separatists only excepted) and that no man would ever be able to make any sound reply therein unto it. I thought it requisite, to take a thorough view thereof; which, when I had so done, and saw the sleightness of it, (to say no worse 
‡ I mean only in the point of Separation, for in other things he bathe answered. D Burg. fully, and laid him flat on the ground. ) I conceived with myself, that this common bruit must need arise, either from some ignorant people, who cannot judge of things which differ, or from such as have men's persons in admiration, and so like the shadow will follow them where ever they go, be it right or wrong.  
It is known to those, which know the controversies between the formal Protestants in England, and the Reformists, that the Principles of the later, by the former are said to be the direct and plain grounds of Separation; sundry arguments and reasons they allege for it, as the reader may see in their several treatises. 
‡ 
Hooker Eccles. Pol. pref. p. 34. Whitg. 2. Treat. c. 1. div. 2. p. 81 Sutclif. treat. of Disc. c. 15 p. 165. D. Bills. perpetual Goverm. ch. 15. p. 339.  
Bancr. Suru. of Disc. c. 33, p. 430, 431, 432. Lo Quaerimon. Ecclesiae. p. 59 60. Answ. to the Petition by the Vice Chanc. & Heads of Oxf. p. 15. D. Morton, D. Burg.   This thing by the other is not only denied, but withal they proclaim themselves the main refuters of the Separatists, and do affirm, that they 
𝄁 Repl. to D. Mort. Sect. 14. p. 31. Defence of Petition to the K. p. 103.  never saw any Prelate to confute their opinions any otherwise then by railing words; But how well they have confuted us, it will appear in the following dispute, unto which I refer the reader: Only I think good in brief to give him here a sight of most of their weapons, which they draw out usually against us, and whereby they endeavour to conquer and quell us quite.  
1. Vile calumniations, and bitter scoffs, proclaiming us to the world, to be Schismatics, Brownists, Donatists, etc. and matching us many times with the most notorious Heretics 
a Dayr. Treat. of the Ch. p. 41. , and blasphemers 
b Mr. Nichols plea of the innocent. p. 33, 34 , that they can think upon, of purpose to make our persons and profession odious to all men. 2. Raising up many manifest lies & untruths 
c The scurrilous Libels, published under the names of Lawn, Fowler, Bullard, etc. , & gathering together the failings of some particular persons, which had walked with us, & casting the same as dung in our faces. 3. Brags and boasts of victory; a notable instance for this we have, in a certain preface, made to Mr. Hildersh. book on joh. 4. the author of it, tells his reader there, that Mr. Hild. had the best in the controversy, between him and Mr. johnson, notwithstanding it is well known, he never made any reply to that which the other had published against him, although he was by diverse earnestly desired to do it; and this I write from the report of honest and faithful witnesses, who are yet alive, and will not (I am persuaded) willingly relate any thing but the truth. 4. Gross contradictions, in seeking to justify against us, the very things, which by sound arguments and reasons, in their writings against the Hierarchy, they prove to be evil and unlawful; and this we have manifested in the answ. to Mr. Bradsh. book. 5. And in a word, falsisications of our positions, continual begging of questions, large proofs, for what was never doubted of, but no proving of the main point in question, either by scriptures, reasons, or any ancient & sound writers.  
These, and such like arguments, have they used hitherto against us; And it is no marvel, that they are such: for what better should we expect from them, who seek to put out that light again, which hath been by themselves chiefly revealed unto many, I know what I say, and have good experience of this thing; for there is not ten of▪ an hundred, which separate from the Church of England, but are moved first thereto, (I speak of outward means) by the Doctrines of the Nonconformists, either in word or writing, taught to the people: And indeed, upon their grounds, how can any one do less than separate, if his heart be tender against every sin, seeing they confidently affirm, that their ministry, worship, and discipline, is from Antichrist, and in their Church are swarms 
‡ Serm. on Rom. 12. p. 65, 66.  of Atheists, Papists, Erroneous, & Heretical Sectaries, Witches, Charmers, Murderers, Thiefs, Adulterers, Liars, etc. Moreover, All Popery 
Sold. Bar.  (say they) is poison, the root, stalk, and branches; and we cannot be said sincerely to have repent of 
Abridgm. p. 23.  the Idolatry, or superstition, whereby we or our forefathers have provoked the Lord, unless we be ashamed of, and cast away with detestation all the instruments and monuments of it. Again, whosoever partakes 
Cartw. Catechis. p. 315. 316.  in the sins of Rome, are also under the same curse: So that we cannot in any sort communicate with them in their errors, unless we will bear them company in their destruction also. These are their own testimonies, and we know they are true; and therefore in obedience to God, and care of our precious souls, we have left our unsanctified standings in their Assemblies, and through the Lord's mercy to us, do walk in the holy order of his Gospel, although daily sufferers for it, of manifold afflictions; 
Rev. 16. 15  Notwithstanding all these things offend us not: for we know whom we serve, and are most certain, if we watch, and do Christ's work still in his own way. We shall have a sure reward for it at the resurrection of the just.  
And to speak now a word or two unto such as are commonly styled Professors of the Gospel; whether unconformable, or not; The thing truly, which I most wish unto them, is, tender consciences, and that the Lords house, and his ordinances may be dear to their souls, and that they may be able to deny the profitts, and pleasures of this life: for if these things be in them, and abound, my hope is, that by their judicious reading-over of this treatise, there will follow much reformation. When some men take a little Physic, they have their health by it soon restored: but if the same, and a great deal more, be ministered to others of an other constitution there follows not the like effect: It is even so in the cause of the soul, such as unfeignedly desire to know the truth, and have a conscionable resolution towalke in it, do receive much profit by the fruitful counsel, which is given them, either by word or writing. But on the contrary: Those which seek the truth with no better affection than Pilate 
joh. 17.  did, neither purpose to obey the same more than did the dissembling Hypocrites in jeremy: Certainly good advise 
Chap. 42. & 43.  given to them, is but as Pearls cast before swine and dogs; therefore my desire is, that the former sort may be viewers only of these lines; and to them I say, in the words of the Apostle: consider what I say, and the Lord give understanding in all things.  
The following Principles (touching a true Church, Ministry, Worship, and Government, as also hew quite contrary hereto the English is,) are not taken out of our writings, but from the Nonconformists, yea even from the chiefest of them, which for learning, Zeal, judgement, holiness of life, etc. have ever held that cause. Moreover they are not barely affirmed, but sufficiently confirmed; and therefore it standeth every one upon, to take them the more to heart; for else, not one, but many of themselves, even Prophets of their own, will condemn them.  
I know, the devil useth many means, to keep people in cursed ignorance; and among other, one specially is, by dissuading them from hearing such persons, and reading such books, which might show unto them their evil & sin; and this he doth under a pretence of doing good unto them. Oh! (saith he 
‡ he speaks thus by false ministers. ) you must beware of false Prophets, and not hearken to that counsel, which causeth to err, avoid the company of all deceivers, and not once look into their books, etc. Now, by such Siren songs, the crafty Serpent keeps them fast asleep, till he have brought the poor soul into the pit of endless perdition▪  
We would think that man to be senseless, who (taking his enemy's counsel) would shut all his doors & windows, in hope to get the more light into his house thereby. The devil daily makes many thousand worse fools in the world, in causing them to shut close their eyes against the saving light of the Gospel, in expectation that their souls by this means shallbe filled with the more wisdom and spiritual understanding. It is not my meaning, that any one should believe 
Prov. 14. 15  things suddenly & rashly, but I would have him as Salomon's counsel is, to look well to his going; and as we take gold by weight, Corn, Cloth, etc. by measure, so to receive the doctrines of every man by due examination; And this is only the thing which I do request of thee (good reader) whosoever thou art, be thou but pleased to put the Principles & inferences here written, upon their proof, & to hold that only fast, which (after good trial by the scriptures) thou findest to be good and it is sufficient, and I have my desire of thee to the full.  
One thing more I desire others to take notice of, namely, That I judge not myself bound so much, to justify their Principles, as our Inferences from them. If therefore any shall deny them to be true, my purpose is to give place to such, whom it more nearly concerneth to write in the defence thereof. 
‡ Yet we believe their principles to be true, & is there be no Nonc. that will defend them, we will.  But if any shall oppose us in the Conclusions, I would have them (leaving all by matters) to follow the truth in love, without gall and bitterness, that so things may come to a happy and speedy issue. It is well said of a Heathen man, 
𝄁𝄁𝄁𝄁𝄁 Magis veritas elucet, quò▪ saepius ad manum venit. Senec. lib. de ira.  the oftener truth cometh to hand, the more the light thereof appeareth. I hope this willbe verified in the point now in controversy: for howsoever I doubt not, but we have said here enough, to justify the matter undertaken; notwithstanding much more I could have alleged from their writings, concerning these things, but for the present I content myself herewith, till there be a further just and necessary occasion given thereof.  
I. CAN.   

A MANUDUCTION To the following TREATISE.  
HOwbeit not any religion should be judged the less true, because few embrace it: neither the sooner to be followed, for the general good liking and approbation which it hath among men: notwithstanding having now so just and necessary an occasion to urge men to practise what they profess; I shall endeavour (by the grace of God) clearly to prove, that this our Way is of the Apostolic primitive institution, even from their Tenets, which walk contrary to it. Among other crimes charged upon Nonconformists, (as they are called) by the Prelates and their Favourites, one chiefly is, that their Principles laid down against the churches of England, do lead unto separation, and therefore if they were true to their own grounds, they should not▪ communicate in the church assemblies of England. Many of the Bishop's parasites heretofore have thus accused them, and of late one Doct. Burgess most confidently maintains the same against them. The which by Doct. Ames is utterly denied. Now which of these two Doctors in this thing have the truth, I hope it shall evidently be declared in this treatise following.   

CHAPT. 1.  
DOctor Burgess, having read, and sereouslie (as it seems) examined the nature, & true consequence, of the many particular arguments, published to the world by the Nonconformists, against the great abuses in the ministry, worship, and Church government of 
Pag. 5.  England. Affirmed in his Rejoinder to D. Morton, that the same are the main grounds of separation, and for his part, if he believed them to be true, he would (in all good conscience he protesteth) proclaim separation 
Pag. 232.  from idolatrous worship and worshippers before he slept, and not halt as these men (by their own positions do) betwixt idolatry and religion: Doctor Ames in his new book, entitled a fresh suit against Ceremonies denyeth that any such thing can be necessarily concluded from their principles: but I will here show by evident and sound reasons, that the former assertion is true and certain, and all the arguments brought by the other to the contrary, are of no weight or force to make good his denial thereof. And because I much desire, that the reader may well understand our points in dispute. I shall therefore (if God will) write in order, of them. And first I will begin with their ministry: and touching it will lay down 4 things.  
1. How the Nonconformists do describe a true ministry.  
2. How far that of England by their own confession differs from, and is contrary to it.  
3. I will show what inferences and conclusions do necessarily follow upon it.  
4. Answer the reasons, brought by Doct. Ames, in defence of their ministry.  
NOt to speak of Apostles, Prophets, and Evangelists, 
Necessit. discip. 38, 73, 74.  which were extraordinary ministeries, and therefore (as themselves say) are now wholly ceased. The ordinary Offices perpetually belonging to all true churches, are only these five, 1. a Pastor or Bishop, which is the 
Offer. confer. pag. 2. T. C. l. 1. p. 22. & l. 2 pa. 3. & p. 5. 15. Demonst. discip. 46▪ Mr. Bates 27.  highest ordinary Ecolesiasticall Officer in any true constituted visible church of Christ, and they are all equal by God's institution: and are forbidden to exercise authority one over another; or expect any such title as may import it, or affect preeminence.  
His gifts, properties, and conditions in doctrine and manners, are distinctly set down in scripture. He must be apt to teach & exhort, no young scholar, able to divide the word aright. Have a continual care to watch over the souls of those, for whom he must give an account. Discern their diseases, and apply the word, according to every disease, and every time and occurrant. Briefly 
Informat. from Scott. p. 28, 29. Necessity discip. 71. Defen. ag. Slaund of Bridg. 127. Form ecclesias. govern. p. 123, 124, 125, etc. Demonst. discip. 53, 54.  he must love, cherish, & defend his sheep from ravenous beasts, feed them in green and wholesome pastures of the word, pray for them, and seal up to them the promises of God by the Sacraments. Secondly, the Lord hath ordained, that there should be in every congregation Doctors: which is an Office (they say) different from that of the Pastor; the reasons which they give, are these, 1. Because the Apostle doth so distinguish them one from another Rom. 12, 7, 8. Ephes. 4. 11. 2. Their gifts appear to be diverse, 1 Cor. 12. 8. 3. The Pastor is commanded to take one course in teaching, the Doctor another, Rom. 12, 7, 8. 4. This distinguishing of them makes more for the building of the church, then to unite and makechem one.  
His office is to deliver sound and wholesome doctrine, 
Inform. from Scott. pag. 30.  convince the gainsayers, preserve knowledge, and build upon the rock (which is Christ jesus) gold, silver, and precious stones, etc.  
The third Officers, as they name them from the scriptures, are Governors or ruling Elders, who are to 
Form eccles. Govern. 128, 129, etc. Rom. 12, 8 ● Cor. 12, 28. 1 Tim. ●. 17. Mr. Bate 89, etc.  look to the manners of the people, and to be assistant to the minister in Government. This Office was established by the Apostles in all churches Act. 14. 23. and it serves to help forward the building thereof, 1 Cor. 12, 28. and without it the body can not be entire, Rom. 12, 4, 8. To justify this office, many scriptures, reasons, & testimonies taken from the learned, are alleged by them, Ignat. ad Trall. Tertull. de Baptist. jerom. cont. lucrf. Ambr▪ upon 1 Tim. 5. Socrat. lib. 5. cap. 22. Bucer de reg. 
Demons. disc. p. 56.  Chr. l. 1. Pet. Mar. upon Rom. 12. Cal. instit. l. 4. c. 3. Sect. 8.  
These must be men of wisdom, knowledge and sound judgement, sober, gentle, modest, loving, temperate 
Inform. from Scot p. 13.  etc. Able to discern, and all ways vigilant, for the quietness, welfare, peace, purity and good order of the Church.  

Eccles. gover. p. ●●9.  Fourthly there ought to be in every congregation certain deacons endued with those qualities whi●● the word of God describeth. That is, they must 〈◊〉 men of good report, endued also with the Holy Gho●●▪ grave, temperate, not covetous etc.  
To prove this office these Scriptures are alleged Act. 6. 1 Tim. 3. 6. Rom. 12. 8. 1 Cor. 12, 28. Phil. 1. 1 And also these reasons for it, 1. the Lord takes care both for the bodies and souls of men, and therefore instituteth, such offices peculiarly serving for that purpose. 2. That the faithful may be the more free from fear, and follow their own callings diligently. 3. That the Church may be the more enriched with heavenly, and spiritual blessings, for she receives grace and gifts for the discharge of each calling. 4. That men may be stirred up to help the poor the more willingly, considering that the Lord hath appointed a special office for that purpose. 5. That their should be no complaints, 
M. Bates p. 117.  but that all the poor might be comforted against their poverty, and wants. Their office only consisteth in receiving the liberality of the saints, and distributing the same unto the necessity of the poor: and howsoever the English book of ordering Priests, 
Answ. to Bancr. ser. p. 14. T. C. l. 1. 190. 2. Admo. p. 61.  etc. Makes this a degree of the ministry, yet the Nonconformists, profess that that practice is naught and unlawful, and the deacons office is (not to meddle with the word and sacraments but) only to collect the benevolence of the faithful, and faithfully to distribute the same, and to prove this, they render these reasons. 
T. C. l. 1. p 190. disc. Eccles. 119 Infor. Scott. 31▪ demonst. discip. 61. 62. etc.  1. By the Apostles institution these were only to attend upon the provision for the poor. Act. 6. 4.  
The Scripture maketh it an ordinary & distinct office 〈◊〉 others in the Church, and not to be mingled with any other. Rom. 12. 8. 3. No man can in any tolerable measure discharge the office of a minister, and deacon also. Act. 6. 2. 4. The ministeries of the word be perfect without it. They have also to prove this thing, the learned generally on their side. council. constant. cap. 16. Chrisost. upon Act. 6. Bulling. decad. 5. ser. 2. Buc. de reg. Christ. 14. Pet. Mar. Rom. 12. Cal. inst▪ l. 4. cap. 3. sect. 9 Beza. confess. cap. 5. sect. 23.  
Sixtly widows, or deaconesses whose proper office is to look to the weak, impotent, and poor strangers, and specially to help such who in their sicknesses 
D. Chat. Rom. 12, p. 64. M. Bates. p. 66.  have neither friends nor kins folks to administer unto them. This office is proved of them by these Scriptures. 1. Tim. 5. Rom. 12. 8. Rom. 16. The grounds or reasons, which they bring for it are these.  
1. Wisdom, to employ such, as being to receive maintenance, from the church, are fit for nothing but this, and fittest for this. 2. That none may lack any thing for their good and preservation. 3. That men may be the rather encouraged to go about the church's businesses, having such to attend them. These 
Def. of dis. p. 59 68 Def. coun. 124. Eccle. Gou. p. 7.  are the necessary and only ordinary functions, and offices which our saviour hath ordained in his church, unto the due administration whereof, he hath promised his blessing to the end of the world, and these are perpetual and to continue for ever, and beside these it is unlawful, for men (following the devises of their own brain) to institute and ordain any in the Churches of God. Now the election and ordination 
Admon. 1. p. 3. Off. of confer, p. 2.  of these officers, must (as they say) necessarily 〈◊〉 made, by the free choice of the congregation wherein they are to administer: The Elders going before, the rest are to manifest either by some outward token, or else by their silence, their allowance, if they like of the action, or gainsaying, if they judge it not just and upright. Yea not only may they gainsay it: But if 
Necessit. Discip. 28.  there be just cause of dislike make it altogether void and of none effect, until at the last a meet one be chosen, by the authority and voices of the Elders, and allowed of by the general consent and approbation of the rest of Church.  
And this was, the Churches continual practice in 
T. C. l. 2. p. 1. 193. Eccles. disc. 40. first book discip. 27. 29. M. Bates. 66. Demonst. Discip. 24. 25. etc.  the time of the Apostles, and therefore an ordinance of God to be followed for ever. Moreover the thing appertaineth unto all: And it is a course most effectual to bring the people to obedience, when they shall see him teach or rule, whom they themselves have chosen. Yea this procureth greatest reverence of the people to their officers. It is also affirmed that this manner of choosing and making officers, continued so long 
T. C. l. r. p. 59  in the Churches of God, as there was any light of the knowledge of him, so that indeed it ought to be perpetual, 
Form Chur. Gou. p. 40.  and unchangeable, and may not at any hand either by Church, or Magistrate be altered: For it is a greater wrong to have any Ecclesiastical officers forced upon a people against their will, then if they 
Eng. Putan. p. 6, 7.  should force upon men wives, or upon women husbands against their will and liking: Here also general counsels and many old and new writers are brought-in by the Nonconfor. to speak for them in this thing. Concil. Nicene Test. Theo. Conc. Const. test. tripart. hist. l▪ 9 c. 14. Concil. Carth. can. 1. Con. Toletan. test. dist. 50: Concil. Gabil. Can. 10. Cyprian. l. 1. Ep. 3. Amb. Epist. 82. jerom. ad Ruffin. Basil. Epist. 58.  
And whosoever condemns the making of ministers, after this sort what do they else, but open their mouths against God and against the truth. Defence of admon. p. 2.  


T. C. l. 2. p. 1, p. 174 Eccles. dis. 35. D. Am. cas. cons. l. 4, c. 25.  
Inform. Scott. 26. joh. 10. 1, 2   Moreover every officer in the church must be ordained by imposition of hands of the Eldership, the whole Church joining with them in fasting and prayer; and without a lawful calling no one must presume to exercise any spiritual function, or ministry, nor dare to enter in any other way, then by the door.  
A notable Example for this purpose, is rehearsed by Moses in Numb. 16. Whereby it seemeth, that the Lord meant to ratify the Law of a necessity of a true vocation for ever. For there we see, that neither the heavens could abide to see, nor the earth bear so shameless boldness, but the one melting consumed with fire, such as without a calling would take upon them the presthood, and the earth gapeping, opened itself and swallowed them up alive, which ought to be a lesson to us for ever, that no man presume to pervert 
Necessit. disc. 10, 11, etc. T. C. l. 1. 54, 63,  or alter that order which God hath established in his Church, nor arrogate to himself that honour which he hath by no right and lawful calling obtained: etc.  
Moreover none must be ordained unto any office 
T. C. l. 1, 61, Neces. dis. 19, Demonst, dis. p. 16,  in the Church, until there be such a place void for him, as is meet, and fit: for as the Apostles did in planting of Churches, so must it be done in the building thereof for ever: but they ordained neither Pastor., Teacher, Eder, nor deacon, but to some certain congregation, that had present use and need thereof. A roving and 
Tabl. div. Rea. in Camb. demo. id.  unsettled ministry therefore, is a new and false ministry, merely, instituted by men. And never read of to be practised, but by idolaters. judg. 17. 8.  
Again great care must be taken, before consent be given, unto any calling in the Church, that it appear by sufficient trial, and due examination, that the person is qualified with those gifts which the word of 
Eccle. dis. foll. 44, T. C. l. 2. p. 1, p. 368, Tit. 1, 9, Hos. 4, 6▪  God requireth, in one of that place: For else there will follow a manifest breach of God's commandment: Besides, God will not own his ministry, thirdly, if he want abilities, he cannot do the things required of him. As to divide the word aright, espy the 
Demons. dis. p. 35, 36.  enemy, and give warning a forehand to the people how to resist him: But contrariwise will lead himself and his people into hell fire. The truth is, no unskilful or unlearned man, may be called to the steering of this 
●●ces. of disc. pa. 47. 6.  helm, unless we would have the ship not only to be in danger, but willing, to run it upon the rocks. These officers chosen, and made as aforesaid: ought to execute the office committed unto them, with all 
T. C. l. 1, p 65.  faithful diligence, and consequently must be continually, resident upon their charge. This later position, to wit, the necessity of perpetual residence, & the unlawfulness of Nonresidence, is confirmed of them by good 
Dem. disc. p. 20. 21. D. Tayl. Tit. 3, 11, Dr. willet 1. Sam. 14, 28▪  reasons. 1. A minister is a shepherd and his charge a flock, now a shepherd hath a flock to feed it continually. 2. Wheresoever God placeth a man, there is daily need of his labour and care. 3. The people are in danger of harm if they be not watched over day and night. 4. The Church requireth an officers residecy with her as a duty of him. 5. If they do otherwise, they cannot give their people a good example, neither will there be love, and familiarity between them. etc. Briefly, they hold it, as great an injury, to force a congregation, or Church, to miantaine as their Pastor, with tithes and such like donations, that person, which either is not able to instruct them, or that refuseth in 
Eng. puri. 20, 21,  his own person ordinarily to do it, as to force a man to maintain one for his wife, that either is not a woman, or that refuseth in her own person to do the 
Dem. disc. p. 21.  duties of a wife unto him. And thus much for the first point, wherein we and they in judgement do accord, but our practice as yet is contrary each to other.  

SECTION. II.  
NOw it follows that we truly relate, the present state of the English ministry, how far it disagreeth, 
Defene. Godly minist. ag. Bridg▪ ●2●. pref. adm. & p. 1●, 27, 47.  (by their own Testimonies) in every particular thing from the positions, before named, & touching it in general, they affirm confidently, that it is a base ministry which God never erected in his Church, but came wholly from the Pope, for say they, not only is the calling of the Hierarchy, but also their dependent offices all unlawful and 
Zion's plea. 3,  Antichristian, observe the largeness of their speech, how they comprehend, and so consequently here condemn all their Ecclesiastical functions▪ for indeed they take all their original of one root, namely the Praelarey, from it I say, they have their rise, and by it only they administer unto the people. And whosoever shall deny this, may with as much reason, deny that fire is hit, the sea salt, the sun shines. etc.  
But let us hear what reasons they give, to prove their ministry false and Antichristian; and every way contrary to that true ministry, of which we have before spoken; First, they say, that the Church of England, Wanteth her Pastors, Teachers, Deacons, and Elders: For which cause she hangeth down her head, for heaviness; her eyes be bleared with tears; her cheeks be defiled with the water of her eyes, her heart is heavy with sorrow, her bones are withered with dryness, her whole body is clothed 
Doct. Chat. on Rom. 12. 33.  with sackcloth, she lieth in caves and dens, being ashamed to show her face, having so deformed and maimed a body; If her case and state be so, she hath reason enough to grieve: For to want these true officers, and to have counterfeits placed in their stead, is one of the heaviest and fearfullest miseries, that can possibly befall any 
Esa. 3.  people. Yet this thing is affirmed by others of them also. Of which more hereafter.  

Bright. Rev. 3. p. 168. Chr. Mar. p. 41. Admon. p. 2. Soldier. Bar. M. Bates pag. 60.  Now concerning elections & ordinations. In these their church standeth under a Romish regiment, and hath not left Babylon, but partaketh of her sins, in the choice of Ministers. For neither are their Ministers proved, elected, called, or ordained, according to God's word: But their entrance into the ministry is, by a Popish and unlawful vocation, strange from the scriptures, and never heard of in the primitive church. All authority is give into the hands of the Prelates alone, & their book of ordination, whereby 
Adm. p. 14 Act. 13. 45 & 14, 23. Def. of Godly mi. ag. Br. 124.  they make Bishops, Priests, and Deacons, is against the very form of the ordination of the ministry, prescribed in the scriptures; and nothing else but a thing word for word, taken out of the Pope's Pontifical, wherein he showeth himself to be Antichrist most lively.  
It will not be amiss if I here briefly relate, in what manner, and form, their Bishops make ministers, as the Nonconformists do describe it. When the time (say they) of giving orders draweth near, the B. Bull is set upon the Church door, to give warning, that if any be minded to receive orders, that he repair to the Prelate at such a time and place. Now this Bull is in latin, so that the people can not understand the sound of the trumpet, neither indeed are they desired to come, and object against the persons to be ordained, etc. When the day of ordination is come, after an exhortation made, and the communion celebrated, the Epistle & Gospel read, and the Hymn veni creator sung, or said, the Archdeacon presents to the B. all those that are to take on the order of Priesthood that day, with these words, Reverend Father in Christ, I present to you the persons here present, to be admitted to the order of Priesthood. Then after some demands and answers, of the B. and the other, who are to be admitted, he demandeth of the people, who are present there, if they know any impediment, which may hinder any of these present to be admitted, to the order of Priesthood, which is a manifcst mockage. For it may be, that none there present either heard or saw any of them, or all of them before that day, etc. Then after the oath of the Kengs supremacy is taken, there follows an exhortation again, with other demands and answers. After this the people, who are present, are desired secretly to commend the business to God: For which cause they are all silent for a little space. This don, the B. readeth a prayer, which being finished, they who are to be ordained, sitting on their knees at the Bishop's feet; the Bishop and the rest of the Priests, who are present, lay hands severally upon the heads of every one of them, the B. uttering these words, Receive the Holy Ghost, whose sins thou dost forgive▪ ●●●y are forgiven, & whose sins thou dost retain, they are retained, and be thou a faithful dispenser of the word of God, and of his holy Sacraments in the name of the Father, etc. Thus he commandeth the ordained to receive the Holy Ghost, as our Lord & Master did.  
Now as well may they imitate his breathing, as to usurp these words. Is any of their curates after the pronouncing of these words either the holier or more apt to teach: And whereas he puts a Bible into their hands, he might rather put their service book: for either they are ignorant and cannot preach, or if they can, yet may not, till they procure by money a licence 
Alt. dam. 165.  from them. When all this is done the company sing the creed, and receive the communion together. But it must here be observed that they ordain not any man wholly at once to the office of priesthood: but lead him by degrees up to the pulpit: for they must first be deacons (as they call it) for a year, that is to say, they must receive authority to say prayers, read the Scriptures: but in no wise administer the sacraments, or preach, without further licence: then at last he is 
Necel. dis. p. 81. Against Brid. 125. Def. disc. 133. Id. p. 33. Admo. 15. Alt. d. 161. Necessit. discip p. 20. Eccles. Gou. 127.  made a full minister. This practice is professedly affirmed of the Nonconformists, to be a vain invention of man's brain, taken from the manner of Popish orders, and clear against the express appointment of the Scriptures. Moreover, they will make ministers in their Galleries and Cloisters at their pleasure; give orders to whom, & to how many they list, without any trial, either of their judgement in Religion, or of their honestly in conversation: and sometime make 60, 80, or a 100 at a clap, whereof ●o one is called or desired to any particular congregation, and when they have done, send them abroad as rogues, vagabond, or masterless servants, into the country, giving them their bull to preach in others men's charges where they list, or else get benefices by friendship, money, flattery, where they can catch them, or if this fail, they may go up & down like beggars, & fall into many vile follies or set up bills (as many have done) at Paul's, the Royal exchange & such like public places, to see if they can hear of some good master, that will hire them, and use their labour, or to conclude, tarry in their college to lead the lives of loitering losels so long as they live. What a horrible and wicked doing is this! Indeed such times are spoken of in the stories of the judges, when jonathan the Levite, wanting a high place and an Altar, went roving up and down to let out his service to any that would hire him. But it is added in the same place, that there was no King in Israel O Not without cause may they say (if these things be true) that all reformed Churches blush, and are ashamed 
Bright. Reve. 3. 181.  of them. Yea and I am persuaded that if they were fully and truly informed hereof, they would no more communicate with their ministry, than they do with that of Rome: For if they did, it would be certainly their great sin, seeing both of them appear to be false and unlawful.  
Thou hast heard (reader) who makes their ministers: and also how they are made: now in the next place, thou shall hear what they say touching their gifts, and qualifications & if thou wilt in this believe the Nonconformists: 
2. Admo. p. 47. Sold. Barw. Church Polic. 236. 237.  Boys and senseless asses are their common ministers for the most part. yea notorious idolaters, halting hypocrites, openly perjured persons, idle bellied Epicures, manifest Apostates, old munks and friars, drunkards, 
Abstr. 83.  idiots, idols, such as know not a B. from abattle door: or the Lord's prayer from the articles of faith, nor how many sacraments there are: For he that will wear a surplice, a cloak with sleeves, a gown, a cap, a tippet (ornaments fit enough for such deformed coxcombs), read a gospel, Church women, bid fasting days and holy days, Profane the sacraments, pray at the burial of the dead, pronounce a curse against sinners upon Ashwensdday and at no time else, ordain a new sacrament of the cross in the Profanation of Baptisime, visit the sick with a wafer cake, and a wine bottle, read 
Exhortat. Gover. Wal. 42.  homilies, pray for the prosperity of thiefs, pirates, murderers, yea a Pope, a Cardinal, a Archbishop, a Lord B. or any other enemy of God and his Church: he is a creature fit enough to receive their orders, and by his outward calling is bound to do no more.  
There are beside these, others of them which witness 
Neces. dis. p. 81.  the same, to make ministers according to their fashion, is nothing else but to make a service sayer, or a reader 
Brigt. Re. 3. p. 187.  of prayers out of a book, so that a stark fool, or an arrant knave, may fulfil all the conditions which they require of 
Prefa. p. 3.  him. It is certain saith Mr. Gilby, he that will use Antichrists rags, may be made an English Priest, be he never such a dolt or villain. The truth is the condition of those men, whom the Prelates for the most part thrust into their ministry, is so contemptible and base, as they affirm, that jeroboom never made worse Priests 
Eccles. Gover. 127  of the refuse of the people to serve his golden Calves. Nay they say more, If the devil did make and send forth ministers, he could not find worse men upon the earth: and if he would have worse, he must bring 
Dial. stir. Ch. p. 82.  them out of hell. Mr. Cartwright saith of a certainty, that all the Ecclesiastical histories extant, are not able to furnish us of so many unworthy ministers, chosen by all the churches throughout the world, which have been since the Apostles time, as have swarmed these few years, out of the Palaces (as out of the Trojan horse) of that small number of Bbs, which are in England▪ etc. and there is as much difference between them and the ministers, chosen in other congregations 
2. Rep. 1. p. 537. 148.  beyond the sea, as between gold and copper, or any other refuse metal.  
I have not yet declared what the Nonconformists write, touching the most ungodly courses, used by their Priests, to procure benefices, and how extremely they tyrannize over the poor people, and will be officers to them, though they consent not unto it, nay howbeit they be wholly against it, & have good reason for it, yet if the Patron (whether Popish profane or religious 
Preface dioc. T. Fres'. suit. l. 2. p. 412.  all is one) & the Bishop do accord in the business: they must necessarily put their necks under the yoke of this wicked usurper, or remove their dwelling, though it be to their utter undoing: beside the congregation knows not, what the conversation is of him, who by the arm of flesh is forced upon them, neither his fittnesse in gifts for the ministry: This cannot be denied 
Assertion. Christ. Ch. pol. p. 252.  (say they) that there is not any one man or woman amongst 40, in any one Parish among 40, that can tell that ever he, or she, did see, or hear of the minister appointed, & sent by the Ordinary to be parson, or vicar of the Parish vacant, before such time as he or she did hear, or see the Parish Clarke t● trudge with the Church do●● ke●e● to let in the S●xtin, to ring the bells for the said parson or vicar's induction, and real possession. Oh intolerable bondage! that men should be thus bought and sold like beasts; and yet there is little hope of reformation, in regard too many will rather submit to those slaughterous & inhuman courses, then seek to redeem their precious liberty, by good and lawful means. And for that base and shameful beggerinesse, which they use to get benefices, it cannot be better showed, than Mr. Brightman hath truly done it. Thus he writes▪  

Upon the Apoc. ch. 3. p. 181. Edition. 3.  Let us take a view and make a general muster as it were of the whole Clergy, and if you will let us begin at the basest under ling. The Curates, as they call them are both in very deed, and in all men's account a company of beggarly fellows▪ In whom a man may see that verified, which was threatened against the family of Eli men bowing themselves to the ground for a pecee of silver and a morsel of bread, and craving to be put into one of the Priests offices, that he may have a snap at a crust of bread▪ 1. Sa. 3. 36.  
Now for the rest, those that by means of their more full purses walk more lustily, such as we call sturdy beggars, what running up and down is there among them, what bribing what importunate and impudent begging▪ what flattering offers do they make of all their obeisance▪ and all dutiful compliments, that they may come by these Ecclesiastical promotions? You may see many of them that post up to the Court, or to the house of the right honourable. The Lord keeper of the great Seal: For▪ these two places are like the beautiful Gate of Salomon's Temple, Act. 3. 2. Men come in by this way apace, thick and threefold, and they are in great hope to carry away some good relief. Others there are that become followers of Noble men and Peers of the Land, whose Chaplains they become, either household, or retainers, as I may call them, that live under their potection; for what end trow ye? Even for this and no other, that as soon as any Benefice, as they call it, shall fall void, they might enjoy it by their Lord's gift. And doth not this I pray ye soeme to be an honest way to get a Church-living, no such base and beggarly one, as you speak of? But is not this currying of favour mere beggary? Is it any whit a lesse●ilt●sy thing, to come to a Rectory, that is of God's appointment, by favour, then by money? If we will judge indifferently, it is all one fault to creep inc, whither it be by bribing and Simony, or by fawning and flattery.  
The rest of the rout in the Country are diligent in attending the common sort of Patroness; whose thresholds they by watching at, whose wyves they brave and court as if they were their Mistresses, whose children they cog with, whose servants they allure with fair words and promises to be their Spokesmen, and in every place and point they play the parts of miserable beggars. Some there are that beg more craftily; like to those that sit in the high ways or in places where two ways meet, and there they offer peeled rods to passengers, to get a piece of money therewith, as it were a pennyworth for a penny: So do these men make way for their suits, by large giving of money in hand, or else by compacting to give some of their yearly Tithes for a gratification▪ But some man will say▪ all this is not the corruption of laws, but the corruptness of men. Nay surely, as long as that manner of conferring Ecclesiastical charges taketh place, which hath been in use among us to this day, there can be no remedy applied to cure or prevent, this beggerlines. Do we not sufficiently find it to be true in experience? In the late Parliament, laws were enacted severely against it; but what came of that? Nothing truly; but that it made men deal more closely and cunningly to cozen the law. We must not think to do any good with our laws, where Christ's laws are not observed, But to proceed, when once the living is by beggary obtained from the Patron, what a deal of begging work is there to come, for those Sir john Lack-latines, that Institution might be had from the B b. Here he must supplicate, not only to the right reverend Lord B b; but to Master Examiner, to my Lord's Groom of his Chamber, his Register, the yeoman of his Buttery and Larder, yea the meanest that belongeth to him. Not that want of latin and learning will keep him from entrance into his benefice, but that he that hath need of more favour for dispatch, or speech with my Lord, or the like, must fee the servantes the better, whose gain cometh trolling in this way. There is no Castle so defenced, which a latin-lesse Ass laden with golden metal may not scale and conquer. Neither is there any almost so unfit that hath the repulse, but by what engines he prevaileth, let them look to it.  
The like is the condition of Prebendaries, Archdeacon's and Deans, Nay are the Lord Bishops themselves clear of this base beggary? What meaneth then that continual haunting of the Court, and banging upon the Nobles? Why do they not stay and wait, till they be sent for? Yea why are they not rather pulled away from their studies against their wills? Nay rather if a man should appeal to their consciences, whither are not some of those fat demesnes of their Bishoprics let out of their own accord, to such as they seek and sue to, that they might farm and hire them, or else are there not other large bribes covenanted to be given to such as shall stand them in stead, for attaining of these dignities? But are they only thus beggarlike in their ambitious suing for their promotions? Nay truly; Some of them are grown so extremely base this way, that if they be to change their Sea, they pay not their first fruits, but by raking together in a filthy fashion an alms from the poor Vicars, which yet must go under the name of a Benevolence to make a cleanly cloak withal.  

Pref. dioc▪ Tri.  Thus (reader) thou seest how wickedly and basely they come buy benefices, and yet thou hast not heard of all their abomination▪ For the Nonconformists will tell thee further: that after they have gotten one living, they will take another if they can: yea, & in spite too of that congregation, to which they were first, and are still personally tied; And after all this they may be 
Defen. Godl. minister ag▪ Brid. p. 5.  Nonresidents, abiding or preaching at none of their many livings. But forsake their Flocks, months, years, yea sometime for ever, and leave them to hirelings & unlearned men. Yea they may chop and change, sell, & buy like merchants, so they do it closely; which is such 
So they are in Rev. 18, 11. 12.  an abomination, as Rome & Trent condemneth, and hell itself will scarce defend. And as the people are in bondage thus to their ministers, so they are intolerably to 
Def, disci. 92.  the Prelates. For all power and authority is taken from them, as that they may not preach to their people except they have their licence; and if they have that, 
Alt▪ dam. 175.  yet their preaching is hedged in with penalties, injunctions, caveats, canons, advertisements, that they may not deliver the whole counsel of God. Besides, they can not receive the best of their congregation to communion, if he be censured in the spiritual courts: though it be but for not paying of sixpence be the man otherwise never so innocent, nor keep one from the communion, that is not presented in those courts, or being presented, is for money absolved though he benever so 
Def. Pet. for Refor. p. 206.  scandalous. Thus are they the Chancellors and Officials slaves to do what they command them: If not they themselvs must hurry up presently to their spiritual court, there to stand with cap in hand, not only before a B. but before his Vassals, to be railed on many times at their pleasure, to be censured, suspended, and deprived, for not observing some of those Canons, which were of purpose framed for snares▪ when fart more ancient & honest Canons are every day broken by these judges themselves for lucre sake: as in the making of viopian ministers, who have no people to minister unto, in their holding of commendams, in their taking of money 
Pref. dio. Tri.  even to extortion for orders, and institutions, in their simony as well by giving, as by taking▪ and in all their idle, covetous, and ambition's pomp. I omit here to relate the innumerable profane scoffs, and reproachful names, given (as they say) by their Prelates, to their gravest Ministers, when they are brought before them, for they shall be called asses ●eese, fools, dolts princock boys▪ beardless bays yeaster days bays, new come out of▪ the shell, etc. And after much railing in this sort silenced▪ and put out of their means, to the utter undoing of themselves, their wvies, children, and others. As I read these things in their writings, I thought upon the great slavery of the jews under the Philistines, 
1 Sam. 13● 22.  when there was not a sword found amongst them in the day of battle. I confess in this their condition & case was miserable & bad: but alas, both the ministers and people of the Church of England (as these men report) are in a case ten thousand times worse▪ For the Prelates▪ under whose Antichristian bondage they are have quite unfurnished them of the chieffest weapons, needful for the Lords battle▪ yea▪ and have so fast tied them up, with their▪ Romish Canon's Articles, excommunications, imprisonments▪ etc. that they can not or at least dare not give a blow against their spiritual enemies▪ though there be a necessity thereof and their souls otherwise are likely to perish▪ Now I wish that these people were senceable of these things and that God's house & his ordinances were dear to their souls▪ than doubtless they would break asunder those chains of unrighteousness: sh●ke Antichrist of, and make any shift▪ to come out of Babylon, for to enjoy that light and liberty, which Christ hath so dear purchased, with his precious blood.  

Neces. dis. p. 86▪  But to the point in hand. By the former passages it plainly appears, that the reformists not without great cause, have made humble suits unto Princes, & Parliaments, for a lawful ministry to be established, throughout the realm, and that their present ministry might utterly be abolished, with the rest of Romish abominations; For 
2 Admon. Exhort. to Bish. and their Clearg. P. 27.  not only have they indicted their Clergy, to be followers of Antichrist, and avouched their ministry to be from the Pope: But also they prove this (as we have showed from their writings) by infallible and undeniable reasons; so that every upright & sincere person (if he well understand what they say) must necessarily consent unto it.  
I could produce many others of them, which affirm the same thing, but it needs not, seeing enough hereof hath been already spoken. Notwithstanding it cannot be amiss to set down the words of one more: because the Author was a Nonconformist of note: generally well beloved, and not undeservedly: now thus he saith, What a miserable pickle are our ministers in, when they are urged to give an account of their calling: to a Papist indeed they can give a shifting answer, that they have ordination from Bishops, which Bishops were ordained by other Bishops, and they or their maintainers by Popish Bishops, this in part may stop the mouth of a Papist: But let a Protestant, which doubteth of these matters, move the question: & what then will they say? if they fly to Popish Bishops, as they are Bishops, then let them go no longer masked under the name of Protestants: If they allege succession by them from the Apostles, then to (say nothing of the appropriating of this succession unto the Pope's chair, in whose name, and by whose authority our English Bishops did all things in times past) than I say they must take a great time for the satisfying of a poor man concerning this question, and for the justifying of their station: For until that out of good records they can show a perpetual succession from the Apostles unto their Diocesan, which ordained them, and until they can make the poor man, which doubteth perceive the truth and certainty of these records (which I wiss they will do at leisure) they 
Preface Diocese. Trial.  can never make that succession appear. If they fly to the King's authority, the King himself will forsake them, and deny that he taketh upon him, to make or call ministers. If to the present Bishops and Archbishops, alas! they are as far to seek as the other. The effect of his speech is: that those which receive their ministry from the Prelates (as all do in the church of England) they can not any way justify the same to be lawful; For howsoever they may say, this or that in the defence of it: notwithstanding, it is all either falsehood or vanity, which they say, and herein do wholly deceive themselves, and every one that believeth them.  
And thus much in general be spoken concerning the second point; namely, the differences manifested by the Nonconformists, between a true ministry, and the ministry of England; as also their judgement of it, that it is Popish & false, and the many reasons, which they show to prove the same. Now in this we and they do also accord, and our difference stands only in practice; For they think (as it seems) that a people may communicate lawfully in a false ministry: But our judgement and practice is otherwise, both which I undertake here to prove. 1 by scripture. 2 by reasons. 3 by the testimony of the Learned: And so we come to the third point, which is to lay down our inferences & conclusions, which necessarily do follow upon their principles, to wit, that our separation from their ministry is (by their own grounds) warrantable and holy; the same being (as they themselves acknowledge) false and Antichristian.   

SECTION. III.  
ANd first of the Scriptures. To communicate in a false ministry, is certainly a breach of the second commandment. For what do they, but indeed set up an idol, yea and bow down unto it, which serve God in, and by, a devised or usurped ministry. In Song. 1. 7. 8. The faithful entreat Christ to be showed where he, by his ministry, with his spirit, word, seals, censures, etc. feedeth his flock, that there they might place themselves for instruction and government, and not turn aside to the flocks of his companions, that is, the 
Matth. 24. 5 24.  congregations of false Christ's and false Prophets, which come in his name saying, I am Christ and deceive many: 
Hos. 4. 17. see junius on the place.  Again. Ephraim is joined to idols, what were they? among other, the new Priests which jeroboam, ordained for the high places: what follows? let him alone, that is, have no communion with him either in his false 
jer▪ 23. 6. Pro. 5. 3. Mat. 7. 15. joh. 10. 4. 5. Phil. 32.  ministry, or other idolatry. Often do the Prophets, Christ, and his Apostles, forbid men to hear those which thrust themselves into ministerial offices not being sent of God and from the Church.  
Secondly the reasons. 1. To communicate in a false ministry is to do a vain worship: and therefore unacceptable altogether to the Lord. 2. In this, men 
joh. 4. 23. Rom. 12. 1. 2. Numb. 10. Psa. 50. 18. Tim. 5. 22.  do abet the party in his sin, and so make it their own by imputation, and inwrap themselves in the same guilt with the offender. 3. God hath promised no blessing to his word but in his own ordinance, though I confess he may, yea and doth grant oft times that, through his infinite goodness, which no man can challenge by an ordinary promise. 4. To do 
Mat. 28. 20. Luk. 10. 16▪ 2. The●. 2. 2. 3. 4. Rea. 13. & 14. 9 12. & 18. 4.  otherwise, is to rebel greivously against the Lord, and to uphold what in us lieth that which the Lord will consume, therefore as no good subject should assist or communicate with any person in the administration of civil justice to the King's subjects (no not though he administered the same never so legally, justly, impartially) except the same person had a commission from the King so to do: so neither aught the subjects of Christ's Kingdom, to partake with any person whatsoever in the dispensation of any spiritual ordinance (though in itself never so holy) without sufficient warrant and commission from the most absolute and sovereign King of his Church Christ jesus. 5. Such as have spiritual communion in a false ministry, do embrace the bosom of a stranger, and so commit spiritual whoredom against the Lord. 6. Christ setteth 
joh. 10. 5.  it down as a property of his sheep to be observed, that they follow not strangers, but flee from them, for that they know not their voice.  
Thirdly, the Learned generally do affirm this same thing. Par●●s in his Commentary upon Matthew, 
Chap. 7. 15  saith: that all those without doubt, are to be taken for deceivers, who take upon them the office of teaching without a true calling; and a little after he saith, that so much being discovered: a Christian must shut his care against them, and fly from them as from wolves. Musculus on the place saith the like: One note of a false Prophet is, that he comes, not being lawfully called and sent, and whereas Christ bids us to beware of such, he means, saith he, that we should not hear them, but avoid them as most certain 
In Pro. 10. 20.  plagues. Cope, a learned minister in France, speaketh as much: and gives this reason for it, because they destroy both bodies and souls of as many as either believe or reverence them. And thus much is acknowledged of the 
Rhemist Tost. joh. 10. An. 1.  Papists; For thus they write, whosoever taketh upon him to preach without a lawful sending, breaketh in by force or favour of men, and by humane Laws, he is a thief and a murderer. 
2 joh. 10.  And how men are to walk towards them, they show in another place of that book: In matter of religion, in praying, reading their books, hearing their sermons presence as their service, partaking of their Sacraments, and all other communicating with them in spiritual things, is a great damnable sin to deal with them. And here it is to be observed, that Mr. Cartwright on this place in Answer to the Rhem. Test. grants all this to be true.  

Exhort. Gover. W. p. 46. Admon. p. 27.  Other Testimonies I could allege, but it needs not; For the Nonconformists affirm as much: We may not (say they) adventure to go unto him for those things, which he hath no commission to deliver. Another saith, that whosoever preacheth by an unlawful calling: ought not to be heard, although he speaketh the truth, no more than the devil was to be suffered, although he professed Christ. As the firmness of the seal, standeth not in the print or form it maketh: but specially that it be set on by one that hath authority thereunto: So much more it is in the case of the Sacraments: for to receive the same in a false ministry, is to deny God's ministry, and to give the glory of 
Note.  it there, where he hath not given it: and to deprive ourselves of this comfort; that our hearts may say: Gods solemn 
Fenner Doct. upon the Sacra▪ p. 127.  voice speaketh, his solemn hand offereth and giveth, which is here the lively stay of our faith.  
By this it appeareth, that the danger is marvellous great, to communicate in a false ministry, a man would pull a sore punishment upon his head, if he should have a hand to put by a Prince's lawful officer (whether judge, Mayor, Bailiff, etc.) and set up a rebel in the room thereof, and come to him for justice. He that receives in a false ministry denies God's ministry, saith the former Author; And so puts a traitor in his place, and takes the holy things from the hands of a traitor, which is a fearful transgression, and surely will procure extreme wrath, without true and sound repentance. From all that hath been before spoken, we may here frame this Argument.  
None may hear or join in spiritual communion with that ministry, which hath not a true vocation and calling: by election, approbation, and ordination of that faithful people, where he is to administer. But the present ministry of the ecclesiastical assemblies of England hath not a true vocation and calling, by election, approbation, and ordination of a faithful people, where they administer. Therefore none may hear or join in spiritual communion, with the present ministry of the Ecclesiastical assemblies of England.  
Which of the propositions the Nonconformists will deny I know not: but sure I am, they are both Theirs: Howbeit (it may be) they do not so well weigh their own principles, as they should; And hence it is, that their practice is not strictly answerable to their profession, and therefore do give just occasion (I speak it with grief) unto the Prelates and their Parasites, to insinuate against them, hypocritical ends, in condemning so greivously the ministry, worship & government of the English Church, and yet to partake in the known evils and abuses thereof. But for my part I am otherwise minded then the Bishops in this thing, and do think, that they do of conscience condemn the state of that Church: But do not maturely consider the responsive conclusions, which follow upon their principles.  
For which cause I have written of purpose this treatise, to prove that they cannot justify their Tenets against that Church, and stand members lawfully thereof. Concerning their ministry, I have showed before, that by their own confession it is false, and so not to be joined with. And if I should here end the point, I think every indifferent reader would sufficiently be satisfied. But because I judge the same to be of importance, to justify a separation from them: and also that their ministers, are of sundry sorts & degrees, therefore I will speak a little more thereof and prove further from their writings that every kind & degree of their ministry is false and Antichristian.  

Preface▪ before the form and man. of ord. P. & D.  According to the Prelate's Canons, their ministers are divided into. 3. Heads or orders. Namely Bishops, Priests, and deacons. The first comprehends the superior, the other two the inferior ministers. What the superior are, few but know, viz. Archbishops, and Lordbishops, against whose courses and callings, whole books have been written, to manifest the same to be evil and unlawful. I shall only here briefly lay down some of their passages touching both, referring the reader for more full satisfaction, to that which is published at large by them. As for their Bishops if they be as the Nonconformists report of them, surely they are not fit for Church or common wealth, for they oppose (say they) with tooth and nail every thing that is good. They 
Syonsple● p. 216.  have had their hand in all the great evils that hath befallen their Church and state: never any good thing prospered that they put their hand too, the King & state stood never in need, but they always deceived them: & if opportunity serve, they will make peace with their head (he means the Pope) if it be with the loss of all their heads, if they continue their places: And hence it is that all the professed enemies of state and Church make use of them to effect their evil ends as David said of Goliahs' sword, there is none to that, so saith the Pope, Spaniard, and Arminian, for overturning of 
Id. 232.  a state, and making havoc of a Church, there is none to a Bishop, give them that.  
To the same purpose others. They are the greatest and most pestilent enemies that the state hath, and are likely 
Hay any work. p. 14. etc. 2. Admon. to parl. 54. Zion's pl. 342. & 337. & 292. Alt▪ Dam. 35. Rep. to Mor. p. 21 Pref. Ans. Bancr. Pref. offer for conf. Demonst. dis. 79. Mart. Epist. & 33. 37. M. Bates 84. D. State Chu. 20. Offer for confor. 20. 7. 4. Zion's pl. 292. Curt. Ch. pow. 49. Fall Bab. 22.  to be the ruin thereof. Take them for better who will they are no other than a remnant of Antichrists brood, a viperous generation, Caterpillars, Moths, Canker worms, sons of that monstrous Giant the man of sin, men of bloods, base fellows, murderous tyrants, usurpers, time servers, cages of unclean birds, unnatural, false, and bastardly governors, Lordly Epicures, proud, Popish, presumptuous, perfidious, Profane, Paltry, and pernicious Prelates, open enemies to the sincere preaching of the gospel, the sceptre of Christ's Kingdom, and the glory of the Land, men contented to be bawds unto all kind of sins, and therefore all the professed and notorious, Atheists, Papists, blashemers, adulterers, drunkards, and most infamous persons in the Kingdom are with them, they have further with them the counsel of Achitophel, the courting of Shebna, the roaring and brawling of Goliath, the cruel pride and vanity of Hamon, the flattery of Amaziah, the falsehood of Samaiah, and the bloody cunning of Doeg, these wax worse and worse, and grow to a height of iniquity, grieving at the increase of good men, and persecute nothing more than holiness, they care not for King, country, nor their own souls, but for a Bishopric. And therefore if they can by flatteries invectives, whisperings, or other evil courses, keep the King and counsel, so ignorant and blind as to be firm on their side, they care for no more, to be short, the best of them, in some sort are the worst, because, they hold up the reputation, of that unlawful office and make way for more wicked successors and their traditions.  
Much more than this, yea and worse too, is said of 
Read Martin Mar-Prelates works.  their Bb. but I pass it over, as blushing to speak it. Only I here think of that saying in the Proverbes, when the wicked beareth rule, the people mourn. It was just so with the Israelites, when Pharaoh set cruel taskemaisters 
Pro. 29. 2. Exo. 2, 23.  over them: And it seems their case is much like unto it: indeed some difference there is, for the Egyptian 
Def. peti. 261. Epist. Zion's plea etc. p. 26●  Lords, only beat the Lords people; But their Prelates (say they) imprison and kill them also. I should wonder at such horrible injuries, committed in any common wealth; but that the scripture saith, the Kings of the earth shall give their strength and power to the beast; 
Revel. 17. 13.  The truth whereof many can witness by woeful experience: For Princes generally in those days, have given so much authority unto the Hierarchy, that they have scarce left themselves power to defend many times, the innocent cause of their best subjects, or to punish justly the vilest offender: We would think him a man senseless, that should give up willingly his weapons into the hand of his enemy; For to do so, were to be murdered himself, and to be accessary to it: The Bishops are proved to be the greatest enemies that the King and State hath; Surely then (with reverence be it spoken) it is not wisely done, that any power is given unto them. For by this means in all likelihood many will be killed: and not in their bodies only, but in their souls also.  
But enough of their persons: Let us hear what they speak of their callings: The offices (say they) of Arch-Bishops and Lord Bishops, etc. be rather members and part of the whore and strumpet of Rome, then of the pure virgin 

D. Chad. Ser. Rom. 12. p. 33.  
Vdal. Diol. 2. stat. Ch. p. 20. Offer confer. 2. 1 Admo. p. 13. T. C. li. 1. p. 88 Curt. Ch. po. 76. Disc. of abus. Ch. 71 & 91.  
Defen. disc. 71. D. Ch. ser. Rom. 12. 37 Curt. Ch. po. p. 64. Repl. to Mort. 85.   & spouse of the immaculate Lamb. Their calling indeed is merely Antichristian, false, devilish, contrary to the word of God, taken out of the Pope's shop, with their names also; yea it came from the bottomless pit. I say from heathens, from darkness, & the devil, a thing degenerate, and grown out of kind, a humane creature, an addition, an institution, an ordinance of Kings and Princes; As it began with oppressing the only lawful policy and administration of the church, so the end of it hath been the most proud and ambitious tyranny that ever was in the world. It is as clear as the light, that they are no branches of Gods engrafting; their ministry hath no root in Christ's testament, but of the earth, new devised, and which can do no good.  
As for the Apostles they never knew them, Zion hath not heard of them, jerusalem, which is above, will not acknowledge them, and no marvel, for Antichrist, and they are of one, and the same brood and offspring, of one and the same foundation, his rising was their rising etc. and their traditions and ceremonies are his, 
Zion's pl. 69.  they had them from him, they are installed, after the same manner of Popish Bishops, creäted with the most of the same ceremonies, they are trimmed up with the same trappings, they have the like attendants, the like arms and observance, they usurp the same power & jurisdiction, and exercise the like tyranny over ministers and people. All their principal reasons brought 
Def. disc. p. 165.  to prove their standing, are the same that Turrianus & other Popish writer's allege for the Pope's supremacy, as indeed they must stand or fall together. It is evident therefore, that they are no ministers at all in the 

Strife of the church Prefa.  
Reprofe of Mart. junior. Mr. Bates 55.   church of Christ, but have and do usurp and invade the name and seat of the ministry, being doubtless very thiefs, robbers, wolves, and worriers of the Flocks: The Magistrate therefore is to do to them as our Saviour dealt (joh. 2.) in whipping out buyers, and sellers, and money changers, those might better come into the Temple than these Bishops into the church of God, and had more necessary use: but they had abused holy things, and made it a den of thiefs.  
Not only is this barely affirmed of them: but also they do lay down many singular arguments and reasons to prove it; To instance these. Those offices and callings are Antichristian, without which all forms of Governments are perfect, save only the government of the Kingdom of Antichrist.  
But such are the callings of Lord Archbishops and Bishops, as all form of Governments may be perfect without them, save only the Antichristian Kingdom where in no case they can be miss. For the Government both of the Church and common wealth can well spare 
Answ. to Bancr. Ser. p. 30. T. C. 85.  them, and be never a whitt the more unperfect.  
Therefore the callings of Archbs. and Bs. do only belong unto the Kingdom of Antichrist.  
Those Governors are justly called Antichristian, who are 
Zion's pl. 11.  assistant to the Pope in his universal government.  
But Bishops, Archbs. etc. are assistante to the Pope in his universal Government.  
Therefore Bishops, Archbs. etc. are justly called Antichristian.  

Demonst. disc. p. 12. 13.  That ministerry, which all Christian men and women are bound to submit and yield obedience unto, is to be found in the word of God.  
But the ministry of Archbishops, Bs. is not to be found in the word of God. Ergo, there ought not to be obedience yielded to it. He that desires to see the Prelate's arguments answered, and sound refuted, which they allege to uphold their unsanctifyed places and standings. Let him read Mr. Baynes his Diocesans trial, the first and second reply to Doct. Downenams' Sermon, Mr. Parkers Eccles. Polit▪ and there he shall receive satisfaction to the full.  


Preface demonst. Defen. Ec. gov. ag.  
Bridg. p. 88 Protest. Scott. p. 11 T. C. l. 1. p. 96. D. Cham Rom. 12. 33.  
Second book. dis. p. 85.   Moreover such is their certainty of this thing, that they have often challenged, yea dared the Prelates unto disputation: offering to adventure their lives, if the other would but their Bishoprics, to prove that they are neither Pastors nor Teachers, but officers erected against the word of God, the ancient fathers, & the modern most learned, and godly divines: And the like they speak of Archdeacon's, deans, prebanes, canons, and the whole Hierarchye: of which more hereafter.  
If this be so, then by the reasons before showed, it is evident, and most certain, that no man can lawfully communicate, at any time, in the ministry of these men, and so much they acknowledge. Why should Gods 
Zion's plea p. 283.  people of what degree soever subject their neck to a Babilonish yoke, should they not stand fast in the liberty wherein Christ hath set them free? if they sit not in Moses' chair, why should they hear them? If they bring not a lawful warrant of their calling, why should they be obeyed? to hear and obey Christ, coming in his father's name, and Antichristian Prelates coming in their own name, cannot subsist together.  
But because the thing is already sufficiently proved, we will therefore proceed to a second sort of their ministers. Yet by the way I desire the reader to take knowledge of one thing. To weet, that the Nonconsormists, by these positions laid down against their Prelates, do herein certainly condemn their whole ministry allowed by the Laws of the Land: for if the calling and office of their Bishops be (as they say it is) of the earth, false, devilish, Antichristian, etc. Then it follows, that their calling and office, must necessarily be of the same quality, nature, and condition, to weet, of the earth, false, devilish Antichristian, which is wholly derived from it, which receives (I say) and takes its life and being of it only: and no where else. For if their Bishops have not a right power in themselves, then can they not transfer it to an other, as the Law saith, nemo potest plus juris transferre in alium, quam sibi competere 
Rex juris. 79.  dignoscatur. No man can give more to another than he hath himself. If Korah, Dathan, and Abiram, when they usurped the priesthood and Government 
Num. 16.  of the Church, should (by that false power which they assumed) have ordained some of the people unto the Priests office: no doubt all the Israelites which feared the Lord, would have judged their place and standing unlawful: and why: because they which made them had no commission from God so to do: the case of their ministry is just so. And it must needs be unlawful, seeing it is made by them, who like the rebels before named, do usurp the priesthood and Government of the Church: and therefore have no more authority to give an Ecclesiastical function unto any man: then the former had, and so much is testified by themselves, for they say that their Priests and Deacons, Bishops and Archbishops, are not made according to the word of God. And they give reasons that it is not lawful for any one to be ordained by them.  


Cathol. confer. p. 130.  
Yates mod. of div. p. 257.  
See Mr. Masons book of succession of Bishops, published by authority Anno 1614   And here I must confess that the conformists, keep much better to their grounds then the other do: for they profess downright that their ministry is from the Church of Rome: so that if the Popish Bishops, Priests and deacons, be good: theirs are good also, they being from them. Now no doubt these men do well perceive that their ministry cannot possibly be justified, unless it be by this way of dispute: in this respect their judgement and practice is one, and so far they are to be commended, and I verily think, that if they were sure that their ministry brought into the land by the Prelates from Rome is false and Antichristian, as the Nonconformists affirm it to be▪ that many of them would not hereafter ever have any spiritual communion with it. Truly it would make a man admire, if he should understandly compare together, the writings of these two companies, touching a church ministry, for in their opinions about it, they are as contrary each to other as light is to darkness, Christ to Belial, righteousness, to unrighteousness, notwithstanding though so different in judgement, yet they will communicate together in one ministry, but one of these against knowledge offends surely, and let them look well to it. for to him that knoweth to do good and doth it not, to 
jam. 4. ult.  him it is sin, that is, his fault is so much the more, and proportionably his condemnation shall be without repentance.  

Modest. off. Adm. 10. Eccles. Gor. 45. Zion pl. 107. T. C. l. 134. pref. dem. de Eccles. 60. 47. 50. 39 Rem. imp. D. C. 277.  We come now to their inferior ministers, and will begin first with their bare readers: these poor creatures the Nonconformists do call idle idols, yea bastardly idols, greedy curs, dumb dogs, slayers of the people, wolves, ignorant asses, silthy swine, such as are not worthy to live in a well ordered common wealth, foolish shepherd's, unsaverie salt, good for nothing, but to be cast out to the dunghill, cankers of their Church, a swarm of caterpillars, the trash and riffraff of their nation, a woeful crew, a ragged regiment, which have even covered the Land like the frogs of Egypt, leading many thousands with themselves into the ditch. It can hardly be expressed how base and vile 
Atters. Phile. v. 6. p. 136.  these are generally reputed, indeed they are held no better than thieves and murderers, which live by the ruin and spoil of the people. Sometime ye shall hear them in their pulpits so terribly spoken against, that one would think they would rather return unto their old former occupation of husbandry, cobbling, coo●ery, etc. then ever come again to their Churches or to read, matins, and evening song. And touching he Prelates they are esteemed as base and contemptible, ●very way for putting such dunstical and unlettered ●r. john's in their ministry: I could relate many instances of their infamous carriages therein but it is not my purpose to rake into their dung. The Nonconformists have done it sufficiently, in so much as they do stink horribly for it in the nostrils of the people. But to our purpose: If things be so, is not the ministry then of such men to be left? Yea surely. A man that is fallen into the hands of thiefs & murderers, if by any means he can escape with his life from them, shall therein be justified by the Law of God, of nature, and nations, now by how much a spiritual life is better than a corporal: by so much are they to be commended above the other, which come away from these soul slayers, and place themselves under the ministry of true and lawful Pastors.  
And for further proof of what I say, I desire the reader to mark well, what is said first against the calling of these men. 2. what, against that work and service which they do. Their calling, is said to be 
Adm. 15. 16. Eccl. Gou. 44. Neces. dis. 45. Exh. Gou. 10. 14. M. Bates p. 155.  from the Pope a mere human invention, taken up without any warrant from God's word, and brought into the Church by the boldness of men. And to prove that these are unlawful ministers, many reasons are rendered for it. 1. Because they want the very life, essence, and being, whereby a minister, is a minister. 2. The common law, Provincial law, civil law, and statute law, pronounce all with one voice and consent, that they have no approbation or allowance, no favour or entertainment from them, or by their authority etc. But being found culpable they are by definitive sentencs on the part and behoof of the law, not only to be adjudged guilty of voluntary intrusion into the right and possession of others, but also to be punished for 
Abstr. p. 16. 19 Eccl. Gou. 46. 47. T. C. l. i p. 70. Eccles. Gou. 46. First book of disc. 30. 31.  taking upon them offices without any lawful calling. 3. They can do nothing, which appertaineth to the charge and office of true and faithful shepherds, and therefore justly called idols. For they stand for that, and make show of that which they are not. 4. It is a like to have no minister at all, as to have an idol in the place of a true minister, yea and in some case it is worse, for those that be utterly destitute of ministers will be diligent to search for them: But those which have a vain shadow, do commonly without further care, content themselves with the same, and so remain they continually deceived, thinking they have a minister when in very deed they have none. For we cannot judge him a dispensator of God's mysteries, that in no wise can break the bread of life to the fainting and hungering souls, neither think we that the sacraments can be rightly administered by him, in whose mouth God hath put no sermon of Exhortation. 
Sol. Barw. Adm. p. 47 T. C. l. 1. p. 33. dia▪ stir. Ch. 93.  5. God rejecteth them and pronounceth that they shall be no ministers to him. Hos. 4. 6. The retaining of such is a manifest token of the vengeance of God against all them which do it. 7. Their name & office is taken only of the Pope that Roman Antichrist, never by God erected in his Church.  
Many other reasons they give, to prove them to be unlawful and false Officers, not sent of 
Def. per. for ref. 98. 99 106.  Christ (forall whom he sendeth he furnisheth with gifts) no better than jeroboam's Priests. And therefore utterly to be removed, if ever such a reformation be minded as God shall be thereby glorified and his Church edified.  
If any should object that the Prelates, have laid their hands upon them, and therefore they are ministers. To 
T. C. l. 1. p. 61.  this the Nonconformists do answer, that when the Bishop hath laid his hands on them, that then, they are no more ministers than they were before.  
But there is no need, to spend much time, to prove 
M. Bates 154.  these men's ministry, false and unlawful: seeing none will reply for them, that have any spark of piety to God, or pity towards his people: only some nonresidents that keep poor underlings, or greedy Patrons, that would have the light of the gospel die: or poor ignorant people that would live at their own wills, in all licentiousness, these happily would undertake the plea against Christ, but it were better their tongue should cleave to the roof of their mouth, then that they should once dare go about the overthrow of Christ's ministry.  
And is not this a ground of separation? yes verily, and if the Nonconformists will stand to it, I will hence prove a necessity to separate from all spiritual communion, with the greatest number of their parish assemblies: and thus I reason.  
A dumb ministry being unlawful and false, is to be separated from: their ministers for the greatest part are dumb ministers: therefore it is lawful to separate from the greatest part of their ministers. The proposition is manifest and clear, and I dare say they will not deny it: For besides the reasons already given, it is confidently by them affirmed that a reading ministry cannot deliver the Lords holy seals unto the people without great sacrilege, nor the people, receive at the hands of such without dreadful sins, and whosoever listeth to read the place, he 
Exhor. Gou. W. 26.  shall see many effectual arguments laid down by the author to prove it, and this is not the judgement of one alone, but others of them affirm it to be an unlawful thing, to join with reading ministers in any ministerial duty, either in praying, or administering 
Mr. Bates, p. 159. 160, etc.  the sacraments, and he gives 10 worthy reasons for it.  
The assumption I prove also by their own testimony: For they say, that generally throughout the Land 
Repl. to Powel. 74. Petit. Q. 5.  there are six reading Priests to one preacher. Yea others of them do affirm, that where the Bb. ordain one minister that can preach, they make twenty that can not; so that there are many thousand churches in England without preachers, (Defenc. Pet. for refor. 130.) and in some shires, people must go 14 or 20 miles to hear a Sermon. defence. Against Bridg. p. 49.  
Now, I wish them to consider well of thes things, & to labour what they can for their brethren's deliverance out of these spiritual robbers and murderers hands.  
He that should come to a deep pit or well, wherein do lie many people, almost perished, if he should see there, some of them come forth from the rest, would we not judge him an unmerciful and cruel man, if he should rather seek to cast them in again, then to help out the other behind in misery: Such as live under a dumb ministry (by the Nonconformists confession) are in a far worse case; Therefore I hope hereafter they will give no more carnal counsel, to persuade those, which are escaped, to come back into that pit again, but rather will seek to draw out the rest, as their duty is to do.  
Secondly, for the work which these idle readers do, we shall have a fit place hereafter to speak of it. Only by the way, I think good to set down here one of their passages, which is, that bare reading of the word, and single service saying, it is bare feeding, and rather an English 
Sol. Baru.  Popery, than a true Christian ministry; yea it is as evil as playing upon a stage, and worse too: For players learn their parts without book, but these (at least many of them) 
Admon. p. 10.  can scarce read within book; how! is their service saying as bad as stage playing? What, and worse too! truly than it is bad enough▪ and far be it from the Lords people to hear it. For if they should do so, they would sacrifice unto the Lord a corrupt thing, and so be liable justly to 
chap. 1. 14.  that curse in Malachi.  
Thus much for their dumb ministry. It follows next, that we speak of their parsons, vicar's, parish priests, stipendaries, and chaplains. If you will know (say the Nonconformists) whence all these came, we can easily 
Admo. p. 15, 16.  answer you, that they came from the Pope, as out of the Trojan horses belly to the destruction of God's Kingdom, It is certain, that their names and office is wholly 
Sol. Baru.  from that Roman Antichrist, never instituted, either by Christ or his Apostles. For the church of God never knew them, neither doth any reformed church in the world know them. These are clouds without rain, trees without fruit, painted sepulchers, full of dead bones, fatted in all abundance of iniquity; Such as seek not the Lord jesus, but their own bellies.  
Mr. Bale, in his exposition upon the Revelation, 
Chap. 13.  speaks the same, that these are the very names of Blasphemy, written upon the Beasts head, against the Lord and his Christ: Their offices are not appointed by the holy Ghost, nor yet mentioned in the scriptures.  
Here is enough spoken for the condemnation of their calling, and for the justification of separation from all communion therewith: From hence I might frame this argument, Whosoever he be that dealeth with the holy things of God, and worketh upon the consciences of men, by virtue of an Antichristian power, office, and calling, him the people of God ought not to receive, or join themselves unto. But all the parsons, vicar's, Parish Priests, stipendaries, etc. that stand over the church assemblies in England, deal with the holy things of God, and work upon men's consciences, by virtue of an Antichristian power, office, and calling; Therefoee the people of God ought not to receive them, or to join themselves unto them.  
The first part of this reason the Nonconformists do yield willingly unto, as it is to be seen in a Treatise between Mr. Fr. Io. and Mr. Hild, about the ministry of England: As for the other part, I hope they will not now deny it, seeing they have published it openly and often to the world: yea and many of them suffered grievous persecutions at the hands of the Prelates, for affirming it, and other truths of this nature.  
But to keep them to their own grounds, in the assumption: I will here lay down another argument. If their parsons, vicar's, parish Priests, stipendaries etc. Be neither in election nor ordination made ministers agreeably to God's word, them is their ministry false, unlawful, Antichristian, and so consequently they deal with the holy things of God etc. As is before said. But neither in their election nor ordination are they made ministers according to God's word. Therefore is their ministry false unlawful, Antichristian, etc. Both these propositions I will prove true by their own writings, of the first thus they say. A due examination of learning and life, going before the free consent of the Church, whom it concerneth: and ordination or laying on of hands by these to whom it appertaineth is so required, as if default be made either in the examination or election, the whole action is disannulled and made void. I desire the reader to note 
Defen. of discip. aga. p. Bridg. 109.  well, what they say here: viz. so necessary is a right election and ordination, to every Ecclesiastical office▪ 
p. 108.  that without the same, it cannot possibly be true and lawful. The same they do again affirm, a little before the place cited. Indeed if their evil had been only in life (meaning Popish Priests) or in some principal points of doctrine it were something: but their defect is in the very calling: For Christ being the door, and God that openeth to the Pastors that enter by it, and all that enter otherwise are thiefs and murderers.  
We have also to prove the minor, their own testimony, for they say directly that not any one of the 
●. Adm. 17  forenamed officers are either, proved, elected, called or ordained according to God's word, but after the old Popish 
Prefac. Admon to the Parl.  order, and for this cause, do confess that they have not a right ministry among them.  
It was a great fault in Pharaoh, when he had given his consent unto the Israelites, that they should freely depart out of Egypt, and go unto Canaan according to God's appointment, that he should afterward use all the means he could to get them back into their former miserable servitude: I have showed by the Nonconformists grounds, that our separation from their ministry is with their leave and approbation: and therefore they do not well to seek our bondage and misery again, the same thing we shall prove, touching their worship, Government, and Church, in order and place.  
If therefore they would have us in earnest, return unto them: Let them first by the Scriptures justify the things which they have condemned, I say refute their own books, and build again the things which they have destroyed: and when they have made themselves transgressors: if we be not able by God's word to prove that the things, which we refrain from, are every way as evil as they have testified, we will (by his grace) acknowledge our error and return again unto them, in the mean while we shall judge well of our order and manner of walking: and put up our daily petitions, unto the father our of Lord jesus C. in behalf of all Gods elect yet in Babylon, that they may come out from that unholy state, and do the Lords work in his own way.  
It remains to speak now of their deacons office, the which (as the rest before) is wholly condemned of the Nonconformists. For they ●say, that those ordained deacons in their Church, Never purpose in their life, to execute any part of a deacons office, neither are chosen for that end: but only that within a short time after they may be made Priests: nothing in the world, differing from 
Note.  the superstition of popery: where the office of a deacon was conferred only as a step unto priesthood, as though it were necessary, that every one which is ordained an elder should first be deacon, and yet when he is made a deacon, he is but an idol, yea scarce an idol of a deacon, having noresemblance at all unto a deacon indeed, but that he is a man. This profaning 
Dis. Eccl. Gou. p. 108.  of God's institution, God will not always suffer unpunished, especially when it is not maintained of ignorance or infirmity, but defended against knowledge & upon 
Tab. div. Rea. Ca Des. dis. 92. def. Godly mi. ag. Br. 108. Adm. 1. p. 5. & l. 2. p. 61.  wilfulness. Others of them do affirm the like: That they have thrust upon them a counterfeit and Popish deaconship, a mere humane institution: Foolish, and made according to Antichrists Canons, without any ground for it out of the Scriptures, nothing like the ordinance of God for the relief of the poor. And therefore they have desired that it might be utterly abolished and taken a way.  
That a man from those principles may infer a lawful separation, from all spiritual communion in the ministry of their English deaconship, I think every one (if he understand what a principle is) will freely grant it. But if there be any that believes the former positions to be true, and yet will undertake to prove by God's word that it may warrantably be joined with, I shall be willing to read what he can say herein; promising (if I live) either to yield, or reply again, according to the worth or weakness, which I shall see to be in the writing for the thing: And because he may not want matter to begin with, I will lay down this argument for him.  
If the present deaconry of the Church assemblies of England be a mere human institution, and no ordinance of God, but an office taken only of the Pope, that Roman Antichrist, etc. Then it is not lawful in the worship of God to have any spiritual communion therewith. But the present deaconry of the Church assemblies of England, is a mere human institution, and no ordinance of God, but an office taken only of the Pope, that Roman Antichrist, therefore it is not lawful in the worship of God to have any communion there with.  
The proposition is evident and certain, and cannot be denied. for no man can lawfully join in communion with a false ministry. As it hath been formerly proved, by Scriptures, reasons, and the testimony, of the Learned. The assumption is wholly taken from their own writings. The which if they should deny: yet can we justify the same against all men.  
It may be some will expect that I should write something of their Lecturers: And the rather, because they in the judgement of many, are thought to be the best ministers, of their life and doctrine I say nothing: but as for their ministry surely it is new and strange, as King james, was wont to say of it. For the original of their name, manner of entrance, and administration, is unknown wholly to the Scriptures, & I think never before heard of till in these later broken and confused times.  
Therefore it is no marvel, when the question hath 
joh. 1.  been propounded to some of them, as it was by the pharisees, to john, Who art thou? that they have not been able for their life to answer the point, neither could agree among themselves, what kind of ministry it is that they have taken up; and being hard pressed for resolution, they have ingeniously confessed, that unless they be Evangelists, they could not see how their ministry doth accord with any ministry mentioned in the New Testament. This I write upon my own certain knowledge, the persons I think are yet living, whose names for some reason I forbear to express. Howbeit I can and will do it, if I see there be a just and necessary occasion.  
I do not think it strange, that they should thus speak: For indeed, I know not what they can say better in defence of their standing; Pastors, I am sure, they will not say they are. For first they do not take any particular charge of a flock upon them. 2. They perform not the office thereof: For they agree with the people only, to preach, & not to administer, either the seals, or censures to them. 3. Their coming unto the people is in a strange sort: for they make a covenant each with other, for some certain years; and when that time is out, both parties are free, and so may leave one the other, and do many times. But a true Pastor may not do so; For if he should he were worse than an hireling, which leaves not the sheep till he 
john. 10. 12.  see the Wolf coming. But many of these, when they see a richer lectureship coming toward them. 4. He that is the parson or vicar, is taken generally for the minister of the place; And truly howsoever their calling be false and Antichristian (as the Nonconformists say) yet in many respects they do better resemble a true minister, than any Lecturer whatsoever; Therefore not without just cause do the Reformists utterly condemn this extraordinary office of preachers, and affirm, 
Neces. disc. 74.  that they are neither Pastors or Teachers, which the scripture alloweth off. And this may be easily proved.  
That ministry which is instituted and set up besides those, which God hath appointed in his word, is unlawful and false: But ●he ministry of the Lecturers in England is instituted and set up beside these, which God hath appointed in his word. Therefore that ministry is unlawful and false. The proposition is plain and undeniable, and we have their own words to confirm it; For thus they say: All the ministry is by the word of God, and not left to the will of men, to devise at their pleasure, as appeareth by that which is noted of john, where the Pharisees coming to him, after that he had denied to be either Christ, or Eltas, or another Prophet, conclude if he be neither Christ, nor Elias, nor of the Prophets, why Baptisest thou? which had been no good argument, if john might have been of some other function then of those which were ordinary in the church, and instituted of God, and therefore john to establish his singular and extraordinary function, allegeth the word of God, whereby appeareth, that as it was not lawful to bring-in any strange Doctrine, so was it not lawful to teach 
Mind this ye Lecturers.  the true Doctrine, under the name of any other function than was instituted by God. Let the whole practice of the church under the Law be looked upon, and it shall not be found, that any other ecclesiastical ministry was appointed then those officers of high Priest, & Priests & Levites, etc. which were appointed by the Law of God, and if there were any raised extraordinarily, the same had their calling confirmed from heaven, either by signs or miracles, or by plain and clear testimony of the mouth of God, or by extraordinary exciting & movings of the spirit of God. So that it appeareth, that the ministry of the Gospel, and the function thereof, aught to be from heaven and of God, and not invented by the brain of men: From heaven I say, and heavenly, because although it 
T. C. l. 1. p. 83. Eccl. Gou. p. 7. Demons. disc. 7. Mr. Bat. 102. Cartw. Chr. rel. ch. 16. p. 28.  be executed by earthly men, and the ministers also chosen by men, like unto themselves, yet because it is done by the word and institution of God, that hath not only ordained that the word should be preached, but hath ordained also in what order, and by whom it should be preached, it may well be accounted to come from Heaven and from God.  
Again, to devise any other ministry then that which God hath appointed, is condemned by the second commandment.  
The assumption is thus proved, first if their Lecturers, have taken ordination from the Bishops, and exercise by that power only then is their office false by the reasons before laid down. Secondly if it be objected that they never received the Prelate's orders, or have repent thereof; I answer, yet this proves not that they are therefore true ministers: For as jehu, though he did well to suppress, Ahab's idolatry, yet in that he followed the ways of jeroboam, he himself continued still a gross idolater. Even so, howsoever some may privately report, that they stand ministers by no relation to the Bishop: yet are they notwithstanding, unlawful ministers, seeing they were never elected chosen, and ordained according to God's word: If any reply that they have their calling of the people. I answer the thing is surely otherwise, as shall be manifested presently. But if this were granted, yet I deny that any Church under heaven, hath power from Christ to ordain such a kind of ministry, and therefore if any people should do it, seeing it is against the Scripture, it must needs follow that it is an unlawful ministry, & so consequently not to be communicated with, and that it is so I prove it thus.  
That ministry is unlawful which none may lawfully give, but none may lawfully bestow the ministry of a lecturer. 
Demons. dis, 13.  Therefore that ministry is unlawful. The proposition is evident by their own principles: The assumption cannot for shame be denied if the nature of it be considered. For as we but even now said, their Lecturers take no charge of a flock upon them, they make covenant with the people but for a certain time, the peculiar works of a minister is not by the people laid upon them, neither expected of them: If any object that they preach the word; To this Doctor Ames gives an answer fully, that the preaching of the gospel is not a work peculiar to a minister: For such as are private men and out of office, may and aught to preach the word as occasion is offered, and not only privately, 
De consc. l. 4. c. 25. p. 215.  but (saith he) in the public congregation, and for this thing he citeth these Scriptures, 1. Cor. 14. 23. Act. 13. 15. And yieldeth many good reasons for it also. 
Mr. Bates. 134. Def. of disc. ag. D. Bridg. 129.  Other of the Nonconformists affirm the same thing. As the Church hath need of all men's gifts, so all aught to employ them at public ordinary meetings, yet so, as good order be still observed.   

SECTION. FOUR  
THus reader thou seest how the present ministry of the Church assemblies of England, both the greater and lesser, is by the Nonconformists professed and proved to be all and wholly false. Now we come to the 4. point according to our division which is to answer the reasons laid down by Doctor Ames, in the defence of their ministry, and they may be cast into two heads or branches. First what he speaks for it himself. 2. The reference which he hath for help to M. Bradshawes' book, entitled the unreasonableness of separation. We will first treat of the Doctor own arguments. Or rather argument. For I find but only one, touching this thing in his book. The words 
Fresh suit l. 2. p. 207.  are these, we utterly deny that the calling of our ministers doth essentially depend upon the Bishop's calling.  
I know the word our here hath in it a mystery, which every body knows not. For D. A doubtless meant to speak only for some particular churches, because in his later days he would not undertake to justify the standing, but only of some ministers in the 
I have good testimony for this thing.  Land, which were mostly unconformable. Now it had been well, if he had publicly declared so much, and showed the differences, between the true and false, and proved sound by God's word, such to be true ministers whom he so judged: For a little of this kind of writing, would have profitted more the professors in England, than a multitude of words, and yet all but one thing, about 2. or 3. foolish ceremonies, and which are the least evils of many hundreds among them. There are others of them to my knowledge in this thing of the D. mind, to weet, that some few ministers only in the land are true, and privately they do express so much. But in the mean time the people are ignorant hereof, and therefore walk disorderly, and so greivously sin against God, and their own souls: But of this enough elsewhere. Therefore to the matter.  
I wish the D. had declared what the ●ssence is of a minister in his judgement, and whence the calling of his ministers doth essentially depend, if not upon the Bishop's calling. For then to use his own words, this question would easily be decided: but seeing he thought it best in this to be silent. I answer directly: 1. The ministry of England, as it is established by law, doth certainly depend upon the Bishops calling wholly, & no man's else; & if any in the Land stand otherwise, he cannot properly be said to be a minister of that church, but rather is a schismatic from it, according to the formal constitution of it. And for this we have the testimony of another other Doctor, and a man better experienced then ever Mr. Ames was in the making of English Priests, and Deacons. If you (saith he writing against Mr. Penry) 
D. Somes last Treat. c. 10. p. 123.  repel the unpreaching minister, because of his outward calling, you may by the same reason discharge the worthiest ministers in the land of the holy ministry; For all have one, and the same external calling in the church of England. This witness is true: all their ministers indeed have one & the same outward calling. I say their best preachers no other than their ignorant asses & idols have; the difference between them is only in their qualification for a calling, and in the execution thereof, and not in the outward calling itself. For in this respect, if any ministry be false and Antichristian, there is never a ministry then true among them all.  
And so much D. Ames seems to acknowledge in p. 410. for there he saith, that power of ordination is not given (by our laws) to individua vaga, that is to say vagrant men, of whom the law taketh no notice, such as were wont to be called, Hedge-preists, but to authorized Prelates. Now if none by their law have power to ordain, but Bb. then are his ministers, either made officers by them, or else (as I said before) they are not of that church, and so he speaks not any thing to the matter in hand.  
Secondly, there is not any congregation in the land that hath any power to ordain a Church-officer, neither is this either formally (nor I think intentially) any where practised; For the most free Parish hath but only a liberty to admit of a minister, before made by the Bishops, so that the people give him not any part, much less the substance of his callings, as Mr. Paget untruely speaketh, but a bare permission, only to exercise 
Arr. ag▪ Br. 93.  by virtue of that calling, which he had of the Prelates: Such therefore do horribly abuse the people, which ascribe that unto them, which they neither do, can do, nor intent to do, we blame justly the Familists, for their idle pretence of inward devotion, they manifesting no outward obedience, whereby we should judge well of them. Yet truly as bad as they are, this in them, can better be justified, then Mr. Doct. new principle, to wit, that the calling of their ministers doth essentially depend upon the people's calling. For so I know he means: for it is so palpably false, as there cannot be a leaf found to cover the nakedness of it; For as I said, how can it with any coulorable show be affirmed, that the people should do that thing, concerning which they neither do, nor intent to do any thing belonging to it, nay more, which they make account, is done before, and not only so, but do think (at least most of them) that it doth not at all appertain unto them. Upon this ground a man might devise and say any thing, but I spare to urge it further, because the man is not alive to answer me. If any list to make a rejoinder, he shall hear more 
Pro. 25. 8.  in my next answer. But before he go forth hastily to strive, let him first make diligent search among all the Parish assemblies in the land, whether there be any that do make their own ministers, according to God's word; that is, choose them by a general and free consent, ordain them by imposition of hands, with fasting and prayer, etc. For about this is our question, and not of their fittnesse to be ministers, neither of the leave, which the people give to administer among them, after they are made ministers by the Bishops.  
Moreover I think, that D. Ames in pag. 412. doth contradict himself, his words are these. If the rejoinder, would have brought a fitting example, he should have showed us, that Paul, or Barnabas being at jerusalem, ordained a minister, and sent him to Antioch, Iconium or Listra, signifying by letters, that such a man was appointed their Pastor, though they never knew or heard of him before: for that had been something like unto the practice of a Bishop who upon the Patron's praesentation, wheresoever he be, sendeth his minister, from the place, or Palace of his residence unto a congregation, 20. 30. or 40. miles of, which poor despised people, must be content with tolling of a bell, as sufficient notice given of their ministers fittnesse, and their necessity to acknowledge the same: he speaketh so generally, as I take it, his ministers are here comprehended, and I have good reason so to think, in regard of a business which he writes of his experience: I was (saith he) once, and never but once, I thank God before a Bishop, and being presented unto him, by a chief magistrate of an incorporation, for to be a preacher in their town, the lowly man first asked them, how they durst choose a preacher without his consent? you (said he) are to receive the preacher that I appoint you. For I am your Pastor, though he never fed them. And then turning to me, how durst you (said he) preach in my diocese without my leave? so that without any other reason, but mere Lordship, the whole incorporation, and I, were dismissed, to wait his pleasure: which I for my part have done this twenty year, and more. By this little the reader may judge, whether the calling of their ministers, doth essentially depend upon the Bishop, or people's calling.  
3. If it should be granted that the Doctor's ministers, have their calling only from the people: yet what is this to the point between him and the rejoinder, I may use his own words, truly the answer doth not look towards the question. Now mark all readers that have sense, it is affirmed by Doct. Burgess, whereas the Nonconformists say the calling of their Bishops, and consequently of the ministers is Antichristian, that separation must hereupon necessarily follow. How is this answered? not at all: if the proverb be true: as good never a whit, as never the better. For D. Ames speaks of a certain ministry which the separatist never to this day, yet saw in their assemblies, neither have they left any such. If therefore he would have answered the rejoinders charge indeed, he should have proved that those ministers, whose calling doth essentially depend upon the Bishop's calling: which have, I say, no other election nor ordination, but what they had from them, in a word, which do administer to the people only by that power and authority, may (notwithstanding for for all this) warrantably by scripture be judged true ministers, & be lawfully communicated with in their ministry, & yet the Nonconformists grounds, published against them, all just, true & good. This is the very point indeed: for such ministers we have only left, and we know no other. If there be, let them be manifested to us; tell us their names, their places; And if we find by scripture their ministry to be lawful, we will surely have communion with it, as occasion serves. Till then, we purpose by God's grace to live as we do, and to practise that which the Nonconformists profess to be the order, and way which the Lord commands all his servants to walk in.  
4. If the Doctor speak here truth, then have the Nonconformists greatly abused the princes and state of England, in complaining so often to them, against the Bishops, and for what think you, forsooth because the Prelates take away the power of the people, make ministers 
Defen. Admon.  alone, hence none are either proved, called, or ordained according to God's word, etc. Now how do these things agree together? Is not this yea and nay? It is so indeed. But imagine, there should be a Parliament again in England, and the Nonconformists should there petition: that the calling of their ministers might not essentially depend any more upon the Bs. calling, would not the Bb. have matter to persuade both houses, not to hearken unto them, yea to reprove them sharply, for moving this thing, seeing they confess they have it already? But it may be they would say some congregations do not ordain their ministers; to this the Prelates might reply, that is then their fault; For they give liberty and power to all alike, and that is none at all; I am sorry they have laid such a snare, whereby to undo themselves. But usually, this is their course, when they have any hope, to have the Magistrates help for reformation, they will truly declare the abuses and corruptions among them to the full, afterwards (nothing being amended) when they are put in mind of their principles, that is, if such things be true, then necessarily must they leave the church of England; what do they, but go quite from them again, as I shall in convenient place, prove it clearly; And is not that a miserable case, which cannot be maintained, but by gross contradiction. I may well here use the Doctors own words, Such turning, winding, and running 
Fresh suit l. 2. p. 132.  against walls, you shall seldom see an ingenious man to use in a good case.  
Lastly, howsoever Doct. Ames thought to have crossed much the course of the Separatists; yet if his words be understandingly weighed, he hath justified them, and made way to a general departure from their ministry. For thus I reason:  
None may hear or have any spiritual communion with such a ministry, whose calling doth essentially depend upon the Bishop's calling. But the calling of the ministers of the church assemblies of England doth essentially depend upon the Bb. calling. Therefore none may hear or have any spiritual communion with the ministry of the church assemblies of England.  

Neces. before. ●1.  The proposition by good consequence is the Ds. own; and herein he agrees with the rest of the Nonconformists; For in opinion they all hold this thing, as we have from their writings manifestd. And whosoever should deny the assumption, might with as much reason deny that there is any idolatry at Rome, although it is there both taught and practised: therefore I think no man will have the forehead to oppose it. But have not now the people of the Land good cause to look about them seeing those who count themselves the only men to refute the Separists, are come to that streigth, as that they will not justify it to be Lawful, for to join to any ministry in the land, but to that, which a man should not find among them, if he sought all their 
Zep. 1. 12. Pro. 14. 15  Churches with candles, as the Prophet speaketh. I hope Gods elect yet there, will take Salomon's counsel, which is, to look well to their going.  
And thus much for answer to the Doct. reason: now next we should speak of Mr. Bradshews book, but because I have been long upon this chapter, and the reply to it will be large. I will leave it therefore till last, and handle other things in the mean time.   

SECT. V.  
BEfore I end this point I think it convenient to answer briefly to a few objections, which I have often heard some to make in the defence of their standing. Object. 1. Compassion towards the people constraineth many preachers to keep their places: For if they should not, alas what would the people do?  
Ans. 1. we may not do any thing against the will and pleasure of God, under pretence to show mercy 
Ephe. 4. 32 1 Pet. 3. 8. 1 King. 20 42.  to others. But we are bound to do that which is good and honest, by just and lawful means: that pity which Christians are to show, must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rightly bowelled, that is required of God, both for the matter and manner of it.  
2. God needs no man's lie. For he hath power enough to accomplish his own purposes. He may thus say: 
Psa. 50.  If I be hungry I would not tell thee, that is, what need I thee, or any thing thou canst do? I am All-sufficient.  
3. The truth is, the people are not holpen by this means, but rather hindered: For if they ceased from preaching in their unlawful offices, the godly generally throughout the land, would seek where Christ feedeth his flock, and so their state would be much better than now it is.  
Object. 2. Though they will not plead to justify their ministry, yet they hope to glorify God by preaching Ans. so thought the Leper when he published abroad 
Mar. 1.  the matter of his healing, but he not being called to do it, sinned greatly therein therefore it is certain, that▪ men do then glorify God, when (leaving their 
john 15. 8  own, wisdom) they do whatsoever they are commanded, for as M. Perkins saith, the intention to 
First. vol. p. 699. 1 Sam. 2. 30.  honour God is not good, unless it be an intention to honour him by yielding that obedience which he commandeth, now seeing these refuse to keep strictly his order and ordinances: they take not the right course to honour him. And in this respect can have little assurance to receive glory and honour of him. Therefore it is better a man never preach then do any evil in preaching.  

Rom. 3.  Object. 3. But they hope to do much good by staying in their places. Ans. 1. The least sin may not be committed if one were sure the whole world might be saved thereby. 2: It is a great dishonour to God to do any sin to a good end, as though he could not provide for men's souls without sinning against him and serving the devil. 3. Although we invent a 1000 ways, yet we have no reason to think that we shall profit others, but only by those means and instruments which he hath appointed for his work. For with those his blessing is joined: but if we pass the bounds set by God himself, and institute of our own head, means and instruments to do good by, not only may we fear the want of his blessing, but the fearful expectation, both of temporal and eternal judgements.  
Object. 4. But the people do much desire that they would retain their office. Ans. Beit so: yet seeing God commands them to leave it, they ought to obey him rather than men: If one had borne arms a while against his prince, yet should he do well, to lay them down, though his father, mother, and a thousand more should counsel him to the contrary. I leave the application of it to others. It was worthily answered by Gideon when the Kingdom with the Alteration of the Government which God had set over his people, was 
judg. 8. 23  presented unto him: I will not rule over you, etc. The Lord shall rule over you, to weet, according to such order, as he hath appointed. Such a holy answer should they give the people. We will not stand over you by an Antichristian authority, but exhort you to forsake the false ways of the world: and to make a covenant with God, that so Christ's jesus may reign, as King, Priest, and Prophet over you. 2. Let it be considered 
Gal. 6.  that every one shall bear his own barden. Though Adam took the woman's counsel, & she the devils, to sin against God, yet they both in their own persons carried the just punishment thereof. 3. The people understand not so generally the unlawfulness of their ministry as the others do: for if they did, I think they would as much persuade them, yea more, to leave it by repentance, than they ever urged them to retain the same.  
Object. 5. many of them have good gifts, great learning, and able to preach the word profitably: therefore in this respect they may be true ministers. Answ. 1. Be a man never so godly, never so learned, endued with never so many lively faculties of the ministry, yet he is no minister indeed, unless he have the ordinance of God upon him, by a true outward calling. He which understands well the office of a justice, and could sufficiently execute the place, yet is he not a lawful justice of peace, 
Heb. 5. 4.  except he be rightly called thereunto? even so etc. 2. If gifts only make men ministers, than many of the Popish Priests are true Pastors. For they (as the Nonconformists acknowledge) have great learning and gifts, 
M. Dayr. pref. trear. of the Ch.  very great knowledge and skill in the arts, and in languages: are of excellent utterance, exp●rt and ready in holy Scriptures; can speak and write truly agreeing with the Scriptures, of sundry of the secrets of the Kingdom of heaven: as of God, his nature, persons, attributes, of Christ jesus his incarnation, his birth, life, preachings, sufferings, coming to judgement, of the resurrection, of the life to come, with many other of this kind. The like may be said of many Lawyers, Physicians, etc. These by the former reason are ministers also.  

Leu. 4. 27. 28. & 19 17. V. 51. 26. Mal. 3. 16. Mal. 18. 15 1. Cor. 14. 24. 25. Es. 53. 1. 2 King. 17. 13. 14.  Object. 6. many are converted by their doctrine, therefore it seems they are true ministers.  
Answ. 1. men in no office may, and often do turn their neighbours from much evil. If this be not so, to what purpose should private persons exhort, instruct, and reprove, any upon any occasion whatsoever. 2. Good Prophets have seen little fruit to follow their labour: Therefore if this had argued a true note of their calling, they might have been judged false. 3. If fruit be a sign of a true minister. Then are many of the Bishops in England, and Rome too, true ministers. For without doubt some of both have been instruments under God of men's conversion. 4. It hath been the manner always, of wise and learned men, to esteem of things by the causes, and not by the event, and that specially in matters▪ of Religion: for if they should be esteemed of the event, who would not commend the midwives lying unto Pharaoh, for much good followed amongst the Israelites: But what if the Lord give his blessing unto his word, is it to be thought therefore, that he liketh well of a false calling? nothing less, but rather a man might reason thus: for as much as those which preach in an unlawful office, do sometime edify their hearers: surely then such would do much more good, if they stood in a right and true calling. 5. To convert is not the most proper work of a Pastor: but to feed Christ sheep, with sound and wholesome doctrine: and therefore if it should come to pass, that he never converted any, yet his ministry nevertheless would still be true and lawful.  
Object. 7. Many worthy men did never leave their ministry in England, and yet died comfortably.  
Ans. 1. Without doubt they never saw fully the unlawfullnesse of it. 2. Men must do as they are further enlightened and guided by the spirit of God, who from step to step leads his people. 3. Many of the fathers under the law had many wives at once, the which thing if any now should practise he could not expect the mercy which they obtained, because they did it ignorantly. 4. No man's ●xamplie must be further followed than the same agrees with the Scripture, for where David, Peter, etc. do differ from the truth, therein we ought to differ from them. 5. Had they duly considered the conclusions of their own grounds, laid down against the abuses of their Church, I am persuaded they would have changed their course.  
Object. 8. But many have their gifts tried by some godly ministers, and so have their consent and allowance▪ and this gives them (they think) the true substance of a true calling.  
Ans. 1. These must consider, that it is against rule, to make that which is in question, the ground of the thing in dispute. For we do deny, that those here intimated, are true ministers, and therefore their consent and allowance is nothing to make the thing warrantable, 2. If they were ministers, yet is their official power confined within the freedom of their own church, and so have no authority delegated to them from Christ, to give the substance of the ministers calling to another people. For to do thus, were to be like unto the Pope and Prelates, the which practice in them they do abhor. 3. It is a fearful mocking of God▪ and a high profanation of his ordinance. When men will take a holy work in hand, & pretend they do it, and yet do nothing touching the true substance thereof.  
A man which hath but a little path to keep, and great sea lying on both sides of him, would surely be drowned, if he should turn out of his way, but a little, either to the one hand or other; the like may be said of God's paths, and institutions: if a man keep not full in the way, do not every thing according to the pattern. It is all one, whether turning on the left hand, he embrace the idolatry of the Bishops, or turning on the other hand, follow the new devises of men's foolish brains, for utter destruction certainly follows them both.  
Now for conclusion, if these lines, by God's providence, shall come to any of your hands, which stand at this present ministers in the church of England: my desire truly is, that you willbe pleased ingeniously to consider the things here written, and specially how the Nonconformists (such as you cannot but much reverence and love for their learning and graces) have by invincible reasons and arguments proved clearly your offices to be false, unlawful, & Antichristian. Now if you cannot justify your standing before men, ah how do ye think that ye shall be able to stand comfortably before the holy God, if you stand longer therein. The Lord give you eyes to see how exceedingly you have broken the sacred order of the Gospel, and hearts tender against every sin, that the evil may be put away. And think not scorn (I pray you) to take any fruitful counsel of me; but hearken to the Lord that it may go well with you. And look as the men which had married them wives of the Heathen, did put them quite away, at Nehemiahs' command: Even so, seeing you have taken upon you a strange ministry, put it away at God's command, and do not continue one hour in it. If you say, what shall we do for the hundred talents? how shall we? our wives and children be relieved? 
2 Chro. 25. 9  if we leave our benefices, our stipends, friends, & benefactors. I answer you as the man of God did Amasiah, the Lord is able to give you more than this. Christ saith (as you know well) he that will forsake father and mother, house and land, for his name sake, shall receive a hundred fouled in this world, beside the possession of life and glory hereafter. Truly there is a great reward in this promise, & me thinks you should value it to be much more worth than all the personages, vicarages, Lecture-profitts, etc. in England. Mind well therefore (good friends) what a large offer the Lord makes, tobuy ●ou out of your unsanctifyed places, whereas he might cast you forth headlong, and inflict upon you many visible and sensible punishments, as he did on Corah, uzziah uzza, etc. for their usurpation and intrusion. But he offers you a hundredfould profit, which is a great matter indeed, and therefore ye are altogether unwise, if ye do refuse it.  
I may say to you, as David to the men of judah: Why are ye the last to bring home the King? Surely ye are too flow in helping forward Christ to his Kingdom. You 
Answ. Banc. ser. p. 17.  do indeed complain, that the office of Christ, as he is King, is no wise acknowledged under the jurifdiction of your Bishops in many places of the Land. But are not you in part the cause thereof, in walking hand in hand with the rebellious Prelates, to support that devised ministry, which they have received from the Pope, and do thrust upon the people. Think therefore, oh what a blow it would give to Antichrists Kingdom, and how it would even shake and overthrow the very foundation of his house: if such as you would break the bonds of iniquity, & draw your necks out from the Bishop's yoke, and bring your learning and other good gifts (as the people did the Lords Vessels, which had been a long time kept in Babylon) to the building and beautifying of Zion: This would make your faces to shine, and make your names to flourish in all ages after, as those do in our generation, which according to that light received, did pour out their utals upon the seat of the beast, to the great discovering of his lies and beastly vanities. Ye know that some, who were sometime chief among you, have laid down their ministry, as unlawful: For it being a dependent office of the Hierarchy, they found it by scripture unwarrantably to be 
Ephe. 4. 12  used for the edifying of the body of Christ.  
If you have these for an example, you shall do well, otherwise, if either for case, profit, credit, liberty, or other worldly respects, you retain still this livery of Antichrist and Pope's creature, you will lose that honour and reward which the other (if they make strait paths for their feet) shall undoubtedly obtain: notwithstanding as Mordecay said to Esther: enlargement and deliverance shall arise to the jews from another place. 
Esther 4. 14.  For God surely will fulfil his word, in abolishing utterly that great scarlet whore, and all the accursed offices and ministeries, which she hath devised, in spite of all humane policy and power to the contrary, and establish one day his own ordinances more largely and perfectly, to the singular joy and comfort of all true believers both jews and Gentiles.  
Moreover let it be considered whether those ministers, which have taken orders, and offices of the Prelates, and stand by their power and authority, are not in this, transgressors against the King and the Laws. Yea and might be legally executed for treason and felony if the King and state were not pleased to interpret the statute, contrary to the very letter, form, and truth of the same.  
The words of the statute. (Eliz. 27. 2.) are these. It shall not be lawful, for any Seminary Preis●, or other Priest, or Ecclestastic all person whatsoever, made, or ordained without or within any of her Majesty's dominions, by any authority derived, challenged or pretended from the sea of Rome, by or of what name, title, or degree soever the same shallbe called, or known, to be or remain in any part of her highness' dominions. And every person so offending shall be judged a traitor, & shall suffer as in case of high treason. And every person which shall wittingly and willingly receive, relieve, comfort, and or maintain any such Priest or Ecclesiastical person, shall be judged a fellow without benefit of Clergy, and suffer death, loose and forfeit as in case of felony.    

CHAP. II.  
IN this Chapter we will speak of the outward worship, used in the assemblies of England, the sum whereof 
M. Bates. 203. How's. ser. in psal. 118. p. 18. Can. 19 Zion pl. 326.  (as the Nonconformists say) is contained in their communion book, and hence the same is called divine service, (as for preaching, it is held to be no part thereof) we will follow here the same method. And first I will show what a true divine worship is, according to their own description of it.  
2 How far that in the Church of England, by their own confession differs from, and is contrary to it.  
3 Lay down arguments to prove our separation lawful by the former grounds.  
4 Answer D. Ames reasons alleged to the contrary.  

M. Bat. 19 Fresh suit l. 1. p. 210.  It is certain that the Lord hath given a perfect platform and absolute rule, how he will be worshipped, in the time of the new Testament, an excellent direction 
M. Dike six Evang. Hist. p. 306 M. Perk. Idol. las. in last. vol. p. 698. M. Brins. truewatch p. 28.  for us, how we may acceptably perform the same unto him, is laid down in john 4. 23. 24. Two things are there mentioned: spirit and truth, first it must be a true matter of worship grounded on the word, it must be no devised worship. For nothing may go under the name of the worship of God, which he hath not ordained in his own word, and commanded to us, as his own worship. All the parts and means thereof, must be done according to his revealed will: Even as the service which is given to an earthly prince by his attendants at court, must be only according to that King's commandment: so the outward solemn worship to be 
Rom. 12. 1 Cart. Hist▪ Christ l. 1. p. 211. Elton upon Colos. p. 308.  performed unto the King of Kings, aught to be that only, which he alone is the author and institutor of. As for rules given by men not grounded on the Scripture, in case of Religion, matters of faith etc. They are not of any moment, neither are we bound to the observation of them. For the truth is, whosoever useth those ways and inventions in worshipping God which are not commanded of God in his word, but be devices of men, Christ saith that they worship him in vain etc. If it have no further beginning 
Rev. 22. 18  than man's brain, God will give no blessing to it: but sends a curse upon it; for cursed is he that adds any thing to the word of God: God will add so much to his plagues, and the reason is, because he makes himself wiser or better then God. For if God be perfectly wise, than he knew best what worship would please himself; and if he be perfectly good, than he would reveal unto us, what ever he knew fit for us to practice: A gain it is a great injury offered to God, when we will let his deadly enemies have the ordering and 
Note.  appointing of his service rather than himself. A King would think it a great indignity that his servaints, should not yield to his direction, but some base person that were a professed 
Rom. 87.  enemy, should set down what service he must have, and in what manner he must be obeyed who shall be his attendants, and what his provision. But much more absurd and injurious it is, that we will let the wit and will of the flesh 
* Yet so is it where L. Bb. rule, as it is in Rome & England.  bear sway in God's worship: for these two do join with the devil, and are enmity to God. And if we will have this 
M. Dod upon common. 2.  pre-eminence in our houses, that our servants must do as we bid them, not what they themselves think good (for he is a good servant that doth his master's will, not his own) then why should not we think it right, that God must be Lord in his house, and we must do his service after his appointment, and not our own.  
And not only do they teach these wholesome and good doctrines: but also do lay down sundry effectual reasons, to prove that men may not worship God otherwise then he hath appointed and revealed in his word. 1. Because we can have no true comfort 
M. Hern. upon Psa. 51. p. 4. M. Bates 18. 212. Deu. 16. 21 Chap. 4. 34.  in our devotions so long as they be but limbs of that which Paul terms voluntary Religion: so long as they are only taken up by us, and not prescribed to us, make we never so great a show of zeal in the performance of them: yet it is nothing. 2. All worship devised by man is abhorred by the Lord: for he likes nothing but what he appointeth himself. 3. It is against his express commandment, that men should bring any of their own devising, near his ordinances: because he will have no more done in his worship than he teacheth and commandeth in his word. 
Park. of the Cross l. 1. p. 62. Colos. 2. 10. 243. Exod. 20. 24. 25. Ba. 205, 257. Zion's. pl. 279.  Therefore whatsoever is added, that we are to esteem, to be an Image, which he detesteth and abhorreth. 4. Because whatsoever God would have us either to know, or do. he hath fully revealed it by Christ. 5. It is the property of superstitious and●dolatrous things to infect the places and persons where they are. 6. It argues certainly that men do not love the Lord and his commandments, but hate rather both: when they worship God otherwise then he commandeth, for although every will worshipper will say that he loveth God, yet God witnesseth in the second commandment, that he is a liar, and that he hateth God, in that he hateth the worship which he commandeth, in the love whereof, God will have experience of his love. 7. The Lord will bless the true worshippers of him 
Cart. Chr. relig. cha. 16. p. 103.  unto many generations: both in themselves, their children, and posterity, and in whatsoever belongs unto them. 8. We must learn to proportion our worship 
M. Dike six Evan. Histor. p. 312. D. Tayl. upon Tit. 3. 10. pag. 7. 15.  to God's nature, which is simple, in that which is simple there is no composition or division, therefore in our worship there must be no composition, it must be vayd of mixture, a linsey woolfey patch worship sauced, spiccd, sophisticated with humane inventions, doth nothing sort with the spiritual simplicity of the 
Exhort. to the kirk of Edenb. pag. 10.  divine essence. 9 God promiseth his presence only in his own worship, and therefore neither accepteth nor blesseth a worship, that is not directed by his own word. For conclusion: worthily speaketh M. Perkins, The second way of erecting an Idol is, when 
First vol. Idol. last times p. 674. 675. Ang. de consen. sa. Evang. l. ●. 18.  God is worshipped otherwise and by other means than he hath revealed in the word. For when men set up a devised worship, they set up also a devised God. Augustine saith of the Gentiles that they refused to worship the God of the Hebrews, because if their pleasures were to worship him in another sort than he had appointed, they should not indeed worship him but that which they had feigned. The Samaritans worshipped the God of Abraham, Isaac & jacob, and they waited for the coming of the 
joh. 4. 22.  Messias: & yet Christ saith of them. Ye worship ye know not what: because they worshipped the true God by a worship devised of old, & set up by men. The Lord saith to the Israelites ye shall call me no more Baali: whereby he signifieth 
Hos. 2. 16. with Deut. 12. 4.  that because the jews did sometime worship God in the same manner, with the same images, rites and names, whereby the Heathen worshipped the false God Baali, therefore they made him indeed to be even as the Idol Baal, etc. Again john saith in his first Epistle, chapt. 2. vers. 24. If that which ye have heard from the beginning remain in you, ye shall continue in the father and the Son. Hence it follows, that those which abide not in the Doctrine of the Prophets and Apostles, but set up other forms of worshipping God, abide not in the son and the father, God's worship must be according to his nature, heavenly, divine, and spiritual; but all devised worship is according to the nature and disposition of the deviser, foolish, carnal, vain etc. Therefore when God is worshipped not according to his own will, but according to the will and pleasure of man the true God is not worshipped, but a God of men's invention is set up. Thus he.  
Secondly, there must be a true manner of worship: which is to proceed from the very heart▪ root, and to 
Psa. 103. 1.  be performed with the will, the affections, and all that is within us; For this gives life, and welbeeing to divine service: as a well proportioned body, if it want breath, offends us, and we desire to have it taken out of our sight; For the noisome smell which it maketh in our nostrils: even so every worship (how outwardly glorious, 
Esa. 1.  and formal soever) void of uprightness, displeaseth the Lord greatly, and he bids such hypocrites, to carry the same away out of his presence, because it is noisome and abominable unto him. Let every man therefore look to this main thing, to wit, that he worship God in the truth and sincerity of the inward man; For in this God only taketh delight, and without 
Psa. 51. 8.  this main qualification he cannot abide, either the person or action. It is a thing common with men, when they take a piece of work to do for an other, and expect to have a good reward for their labour, 
Mr. Dike six Evang. hist. 311. 312, etc. Mr. Hern. in Psa. 51. 157, etc.  to be careful so to do it, as the Mr. for whom they do it, may have good content therein; the like should be our care, whensoever we take in hand any service of God▪ and hope to be recompensed, to perform the same in that sort, as the Lord may be pleased to accept graciously of it in jesus Christ.  
In all this we do fully agree with the Nonconformists, & are persuaded, that no man can rightly believe, that his service is well pleasing unto God, unless it be performed, both for matter and manner, as they have before truly expressed; and therefore to our power we are careful always thus to do; And so much the more, because herein we know our masters will, and have promised to do it; so that, if we neglect it, both 
Luke 12.  our trespass and punishment will be the greater.  

SECT. II.  
IN the former Section we have heard, what a true worship is: Now it follows, that we describe the worship of the English Assemblies, according to the testimony given thereof, by the Nonconformists.  
This worship (for the matter of it) is contained wholly (as was said) in their Church Liturgy, in the handling whereof, for the readers better information. I will first show what they say of the whole book, and afterwards of the particular parts and pieces thereof.  
Touching the former, they write thus: The whole form of the Church service, is borrowed from the Papists, 
Sold. Bar. T. C. l. 1. p. 131. Abridg. 89 Adm. 1. p. 9, and 2 Ad. 41. Fall of Bab. 29. Altar. Damas'. p. 612 613. Zion's pl. 29. Perth Assemb. 64. Zion's pl. 30.  peeced, and patched together without reason or order of edification; yea not only is the form of it taken from the church of Antichrist, but surely the matter also; For none can deny, but it was culled and picked out of that Popish Dunghill, the portuis and vile massbook, full of all abominations: From three Romish Channels, I say, was it raked together, namely the Breviary, out of which the common prayers are taken, out of the ritual or book of rites, the administration of the Sacraments, burial, matrimony, visitation of the sick are taken: and out of the massbook, are the consecration of the Lord Supper, Collects, Gospels, and Epistles. And for this cause it is, that the Papists like well of the English Mass, (for so King james used to call it) and makes them say: Surely the Romish is the true and right religion, else the Heretics in England would never have received so much of it; For some have avouched it to my face 
p. 40.  (saith the author of the Curtain of Church power) that the service there, is nothing but the Mass in English, others, that it wants nothing but the Pope's consecration.  
These things thus retained it was also thought, that Popish Kings and Princes, would be the less offended; what marvel, seeing the I●suites themselves are so well pleased with the ceremonies and service, that I heard one of them (God is my witness herein) make it his hope that the maintenance of them against the puritans, would make England the sooner return to Rome in the rest. Mine eyes and 
Quo vadis Sect. 4.  ea●es (saith Bishop Hall) can witness with what approof, and applause diverse of the catholics royal (as they are termed) entertained the new translated liturgy of our Church. Which is the less wonder seeing Pope Pius, the 4. sending Vincentio Parpatia, Abbot of S. Saviour's to Queen Elizabeth offered, to confirm 
Cambden in An. 1560. Fresh suit l. 1. 203.  the English liturgy by his authority, if she would yield to him in some other things. Indeed it pleased them so well, that for the first eleven years of Queen Elizabeth: Papists came to the English Churches and service, as the Lord Cook showeth: others of them, affirm 
L. Cook. de jure Regis Ecclesiastico fol. 34. Zion pl. 90. 91.  the same thing: namely their Churrh service pleaseth marvellous well the Romish beast, and his ungodly followers. Witness the pacification of the devonshire Papists, in the time of Edward the 6. when as they understood it was no other but the very mass book put into English, witness also the assertion of D. Carrier a dangerous seducing Papist. The common prayer book (saith he) and the Catechism contained in it: hold no point of doctrine expressly contrary to antiquity, that is (as he explaine●h himself) the Romish service, only hath not 
Consider. pag. 45. Sec. 8. 9  enough in it: and for the doctrine of predestination, sacraments, grace, free will, and sin, etc. The new Catechism and sermons, of the puritan preachers, run wholly in these against the common prayer and 
Mot. pref. to the Ans.  Catechism therein contained, etc. And thereupon he comforteth himself, upon the hope of supply of the rest, to this effect speaketh Bristol and Harding. If these things be right why not the rest? It shall not be amiss to mark one accurrence in Q. Elizabeth's time, who being interdicted by the Pope's Bull, secretary Walsingham, tried a trick of state policy to reverse the same. He caused two of the Pope's intelligencers at the Pope's appointment, to be brought (as it were in secret, into England, to whom he appointed a guide (being a state intelligencer) who should show them in Canterbury and London, service solemnly sung and said, withal their pomp and procession, which order, the Popish intelligencers seeing, and so much admiring, they wondered that their master would be so unadvised, as to interdict a prince or state whose service and ceremonies so Symbolised with his own: So returning to the Pope they showed him his oversight, affirming that they saw no service, ceremonies or Church orders in England, but they might very well have been performed in Rome, whereupon the Bull was presently called in.  
Moreover such is the unholiness of this idol book, 
2 Admon. p. 56. Def. Ad. p. 4. 1. Admo. p. 3.  as the Nonconformists, generally have refused to subscribe unto it affirming it, to be such a piece of work as it is strange any will use it, there being in it most vile & unallowable things. And for this cause they have besought the peers of the realm, that it might be utterly removed, 
Zion pl. 342. 318. 314. M. Gilby p. 29.  and many reasons, they have given in several treatises, to prove their condemnation of it, just and lawful▪ first because it is an infectious liturgy, ●o●ish stuff, a devised service, and in it are many Religions mixed together of Christ and Antichrist, of God and the devil, besides 
2 Admon. 57 1 Adm. 3.  a book full of fancies, and a great many things contrary to God's word, and prayers which are false, foolish, superstitious, and stark naught &c. 2. They cannot account it praying, as they use it commonly, but only reading or 
2 Adm. 5●  saying of prayers: even as a child that learneth to read, if his lesson be a prayer, he readeth a prayer, and doth not pray: even so it is commonly a saying and reading prayers and not praying. 3. In all the order of it there is no edification but confusion. 4. We read not of any such liturgy 
1 Ad. p. 14  in the Christian Church in the days of the Apostles, 
Alt. dam. 178.  nor in many ages following till blindness, ignorance and laziness, occasioned a prescript form, to be made for idle and dumb Priests. 5. If this were not, many would make more profession of love to preaching, and hearing God's word, but by this means it is neglected, 
Against Bridg. 43. Curt. Ch. pow. 42. 45  and despised, for worldings, usurers, drunkards, whoremongers, and other earthly and Profane people, away with nothing so well as English Mass, and why? but because it doth not sharply reprove them of their sins, 
Learned dis. Eccl. Gover. 68 Mart. Sen. p. 2. Practise of princ. addit.  nor disclose the secret of their hearts, but that they may continue in all kind of voluptuousness, and all other kind of wickedness, and therefore rightly is it called their sterve-us book. 6. God hath no where appointed, that the Church should be tied, to read the book of common prayer for his worship: and therefore to do it, is an high transgression before him, as great as the sin of Nadab and Abihu, and such are liable unto the like or greater punishment. 7. If this were praying, and there were never an ill word nor sentence in all the prayers, yet to appoint it to be used, or to use it as Papists did their matins and evening song, for a sex service to God, though the words be good, the use is naught, the words of the first chapt. in john be good, but to be put into a tablet of gold, for a sovereigning thing to be 
2 Admon. 55.  worn, the use is superstitious and naught, and so is the use of this service.  
Sundry other arguments of this nature are used of them, to prove their Service-booke a false, idolatrous, & unlawful worship, the which I purposely omit, because enough already hath been said about it. Yet there is one thing, which I think good here to note, namely a comparison, which they make between the Papists and Prelates, in forcing the practice of this foolish stuff: 
Questions concern. churching of women p. 11. 12.  Welfare the Papists (say they) for they shall rise up in judgement against you, (it is meant of the Hierarchy) who like good fellows, yet in plain and open terms, even bore faced, as it were, do seek to reduce us, and to draw us to their false and idolatrous worship and service in popery, as namely by their Mass, matins, ensong, purification, and other such like, whereas you must dangerously, and even under a mask or vizard, as it were, and not unlike to him that transformeth himself into an Angel of light, do go about 
Note.  to draw and allure us to the self same worship and service, but by cleanlier names and honester titles, etc. Mark (I pray thee) reader what they speak here, touching their likeness and unlikeness with the Papists: For their worship & Service, it is (they confess) the self same false worship, used in Popere; The difference stands in their Bishops beguileing of the people; For they do lay more cunning snares & baits then the other, to have their idolatry submitted unto; as for an instance: The Papists call their trash, Mass, etc. the other call it divine service, etc. And why have they left out the first title, but because they think few people would come to it, if it did carry still the old name of the Beast upon the forehead of it.  
Nothing have the Nonconformists here said against that idolatrous book, but we also do assent wholly thereto. Indeed in practice we agree not; For they will be present where the same is used, whether they think it lawful so to do, I know not, but this I know, that by their grounds laid down against it, every true believer is necessarily bound to separate from it, and not upon any occasion to join in communion therewith; and this I will prove, 1. By precepts. 2. Examples. 3. by reasons. 4. by the testimonies of the learned. Of all which we will treat in order in the Section following.   

SECT. III.  

Abridg. Linc. Min. p. 22.  THe Lord in scripture, hath laid it as a strait charge upon all the faithful, to separate themselves from Idolaters, and to be as unlike to them as may be, specially in their religious observations and ceremonies. The second commandment proves this effectually, for there is absolutely forbidden all participation in any feigned service, whether it be to the true God or any other.  
When jeroboam had set up a false worship, we read that the good Prophets of that time, and after, called the godly Israelites away from it, and bid them in plain 
Hos. 4. 14. 15. Am. 5. 5.  terms not to join therewith, but on the contrary to keep God's commandments and statutes, appointed for his service, without adding any thing to them, or taking any thing from them. And this they must do, although the King had confirmed his new religion, by act of Parliament or Counsel, and therefore no doubt would persecute most grievously all the refusers thereof. 
Out of which is the English service book taken, as the Nonconform. say. See job 14. 4. Mat. 7. 18. jam 3. 11. See Mr. Bale on the place Esa. 52. 11  The great Whore (much spoken off in the Revelation,) hath devised an unclean service, to worship the true God by; but what counsel gives the Holy Ghost to the elect concerning it? very profitable, even in these words, come out of her my people, Rev. 18. 4. that is, forsake her detestable religion, communicate in none of her vile & odious devises, what coulorable reasons soever, her unblessed followers make in defence thereof.  
Again as this is a duty, so the faithful in all ages have practised it, a memorable example whereof we have in 2 Chro. 11. 14. 16. There it is said that the Priests and Levites, and after them of all the tribes of Israel such as set their hearts to seek the Lord &. Came to jerusalem to sacrifice, the like practice we read of, in Hezekiahs' 
2 Chro. 30 11.  time, diverse of Asher, and Manasseh, and of Zebulun, humbled themselves and came to jerusalem. All will confess, these were good separatists, and they did lawfully forsake the body, whereof they stood formerly members, notwithstanding if we take a strict view and inquiry of that ministry, worship, and Government, which they left at Dan and Bethel, it will appear evidently, that the same was not more false, idolatrous, and unlawful, than the present ministry, worship, and government, of the English assemblies is by the Nonconformists affirmed to be, and because none may think that I speak more than can be proved, I will therefore here lay down, an Apology or pretext, which an Idolatrous Israelite, might frame in the defence of the King's Religion, taken out of their own writings: & if D. Ames phrase 
Fresh suit l. 2. p. 80.  be tolerable I will pawn my head, that there is never a Nonconformists, this day in the world (let him keep to their grounds) that is able to give more pretty reasons, and colourable shows, to justify the Religion of the Church of England; for thus they write:  

Course of conformity p. 161.  When the Priests and Levits; according to their duty, resisted the novation, as liking better of their better warranted old profession: both they, and some of all the Tribes of Israel following the voice of God in their mouths, were hardly entreated, whereupon there arose a great schism: The men of judah and some of Israel, objected that they had forsaken God; but the most part of Israel judged them to be renters of the unity of the Kirk, rebels against the King, who was advanced by the Lord beside all expectation: was their lawful Prince peaceably disposed, contenting himself with his own Kingdom, providing for the good estate of his own people, and using all means that they follow not other gods; and esteemed them to be superstitious Precisians in standing out against so gracious a King, commanding nothing against any article of faith, against any fundamental point of salvation, detesting the Gods of the Nations, and all kind of idolatry. The matters he urged were but circumstantial, ritual and variable, and such as the best Kings, having the Lords approbation, had changed before. They could say that the worship was the same in substance, that they served the same God who brought them out of Egypt, with the sacrifices and observation of all the statutes kept by all the fathers since the beginning of the world. That their Bullocks, which Precisians called idols, were similitudes representing the only sacrifice of the Messiah, in whom they looked for salvation. Were there not Cherubins in the Tabernacle and Temple, and twelve Oxen or Bulls of brass appointed by the wisest King? The Lord forbiddeth such images only as have divine worship done unto them; like the Calse in the wilderness, turning the glory of God into the similitude of a bullock that eateth grass. But they could say, that they worshipped not these Calves more than the images of the Cherubins. Are we so gross when we say, Behold our Gods, as to think that they brought us out of Egypt? We speak figuratively, as the Ark was called the King of Glory, and the holy Lord God. We will rather give our lives, lands, liberty and all, then commit Idolatry for the pleasure of any Prince; and do abhor the abuse of Images, which is to bow down and serve them; albeit we be not of that mind but we may have them and worship God by them; because we know no place of Scripture to the contrary. The place of worship is but a circumstance; and to tie God's presence to any place, who is near in all times and places to them that call upon him, is superstition. The Ark was not ever in one place but often removed. In Salomon's own time there was two public places of God's worship, and Solomon sacrificed in them both. Is not the whole land holy? The promise made to Solomon of a special presence at jerusalem, was tied to the condition of keeping his Statutes and judgements, wherein he hath failed. And therefore as his Throne is thrown down, which the Lord at the same time promised to establish, so hath the place lost the privilege of holiness. We may plead from Antiquity: for here is Bethel, so famous for that glorious testimony of his presence given to jacob, from whom we this day have the name of Israel, Rehoboam is no wiser than his father, he may fall into his Idolatry, and so Israel by resorting to jerusalem may be snared. All danger of Idolatry would be prevented, the poor people eased of their tedious journeys, and both Prince and people saved from Rhehoboams conspiracy. All this din and division proceedeth of the humours of some contentious and avaricious Levits, seducing the simple people, making them to think that God cannot be served but in jerusalem, after their fashion in every circumstance and particular ceremony: and of the doting of some persons of the weakest wit and ●ox, delighting to go abroad, to be talked of for zeal, and more pleased with any worship then that which they have at home. The observation of the Feast of Tabernacles upon the 15 day of the 8 month, is but the change of a circumstance of time. The day was made for man, and not man for the day. It was lawful by Gods own warrant to keep the Passeover on the 14 day of the second month; he careth not for the month so the day be kept. It is presumption to alter things substantial in matters of faith or doctrine: but superstition to stand upon circumstances and variable ceremonies. What can be done, the Lords worship cannot be neglected. If the Priests of Levi make it nice, will still prove contentious, and lead a faction with them for strengthening the Kingdom of judah, upon warrant of Antiquity, before the distinction of Levi was made for order's sake, others of other Tribes, as well qualified as themselves, must be put in their places, and they put away as Abiathar was by Solomon, because he had his hand with Adonijah. It may be when they see their places well filled, and the charity of profuse people, which cannot last long, to decay, that their giddiness will go away, and they return to their right wits. The Prophet that came to the King when his hand dried up, might have been a Witch coming with lying wonders, for he was slain by a Lion: and howsoever he threatened destruction, he condescended upon no time, lest he should have been convinced of a lie. Ahijah dealt not with the King in meekness and sincerity as became a Prophet; but by his bitterness and passion declared that he was partially inclined to judah. Abijah died not before his day. All things come a like to the godly and to the wicked, to him that sacrificeth and him that sacrificeth not. Or if his death was untimous, it was rather for his secret intentious crossing his father's courses, then for any good that was in him towards the God of Israel, as the Prophet would have it.  

2 King 19 18.  In Elias time, there were seven thousand in Israel which bowed not unto Baal. That is refused to join in that unholy worship, which was done unto him. I might 
2 King. 18. 4. Exod. 20. 5 joh. 2. 16. Psa. 119.  here instance daniel's forbearence of the King's meats because they were defiled by idolatry.  
Thirdly the reasons are these. 1. It showeth that the love and zeal of God, is much in us, when our care is to worship only in his own ordinances, and to leave the contrary. 2. Men offer a blind and lame sacrifice, when they communicate spiritually in a devised 
Mal. 1. Rom. 12. 1. 2.  service: who would be so foolish to carry trash, and dung for a present unto a mighty Prince, and hope to receive a favour of him, what is a false worship, but very dung and trash, yea worse too: and therefore not acceptable to God. 3. So long as men are willworshippers, it argues they are unregenerate and wicked, and have not repent of their sins: for one infallible 
Esa. 30. 22.  evidence of true conversion, is to see the filthiness of idolatry, and to cast away the same with reproach, and disgrace, and to go from it as far as it is possible. 
Rev. 3. 4.  4. To communicate in a false worship causeth pollution to the soul. If we would avoid that which 
Eze. 43. 7, 8.  would make the body to be full of scabs, and biles and so to be loathsome to men: much more, should we detest 
2 Chro. 11 15. Eze. 20, 5. Deu. 7, 25, 26. See Pareus in Am. 4, 2 Levit. 10, 1. 2. Zep. 1. 4. 5 Rev. 18, 4. Leu. 18 3. & 9 7. Col. 2. 10. 2 King 21, 4, 7. 2 Cor. 6, 16 17.  this great wickedness, which causeth spiritual botches and sores to the soul: and so is odious, before God. 5. By this means, Gods holy name is Profaned. 6. Christ not suffered to reign as King over the whole man, but rejected. 7. Such service is done to the devil. 8. The Lord hateth unspeakeably all devised worship. 9 Wrath and vengeance without repentance willbe inflicted upon all the doers thereof. For society in sin brings fellowship in punishment. 10. In a word, let God's purity and holiness be considered, and his charge given unto us, to be unlike idolaters, when we perform public service unto him; And last of all, if we join to no false worship, but serve God, according to his revealed will, then is 
Rev. 14. 4.  Christ obeyed as our King and Lord; the reward whereof willbe glory & immortal happiness.  

Sermon upon Ps. 16. 4.  4. In this we have the consent of learned men generally. Calvin saith, we are bound to separate from all superstitions, which are contrrry, as well to the service of God▪ as to the honour of his Son. And a little after, Let us hold this rule, that all the inventions of men, which are set up to corrupt the simple purity of the word, and to overthrow the service which God demandeth, and alloweth they are very sacrileidges, wherewith a Christian man may not communicate without blaspheming of God, that is to 
In 1 Cor. 10. 14. Chap. 18. 4 Dial. of serving the time.  say, without treading his honour under foot. Pareus to the same purpose saith, that all kinds, occasions, and instruments of idolatrous service, must be avoided as a most abominable and hurtful Plague, with the mind and body. Bullinger upon the Revelation sharply reproves those which willbe present at false worship, and saith, that every one's duty is to fly from the same as far as it is possible. We must forsake (saith Museulus) the society of all unlawful and superstitious services, and join ourselves with those that walk directly in the true religion of Christ. The like speaketh 
a In 1 cor. 10. 21.  Piscator, 
b In Apo. 18, 4. In Mat. 18 fol. 143.  Artopeus, 
c In Censura cap. 9 fol. 471.  Bucer, 
d In Psal. 16. 4. p. 79, 80.  Pomeranus, 
e Paraph. in 1 Cor. 10, 14.  Erasmus, 
f De unit. cc. nu. 2.  Cyprian, 
g In Hos. 11, and Am. 8.  Hieron, 
h De civet. Dei, l. 18. c. 5●.  Augustine, 
i In Levit. 18. 3. 4.  Pelican, & 
k In Hos. 4. 15, p. 156. and vers. 17, p. 158. Rhe. Test▪ in 1 Cor. 10. 21.  Rivetus. To this the Papists assent also; For speaking of false services shifted into their Churches, in stead of God's true and only worship, they say, that all Catholic men, if they look to have any fellowship with Christ and his members in his body and blood, etc. must abstain from them, etc. And among other reasons, they give this, viz. because Christ will acquit himself of all such as join in communion therewith.  
But I need not to spend time, to seek abroad for witnesses; For the Nonconformists do grant the thing: We may not (say they) have any religious communion, or 
Darrell. Treat. Ch. 17. Trial subscript p. 6. Mr. Gilby preface. Refutat. Rast. 720. upon 2 Com. Idolat. last time 690. T. C. l. 1. p. 131.  partake in divine worship, with idolaters in their false idolatrous worship (no not in body be present at idolatrous service,) but we must abstain from all participation of idolatry, yea from all show thereof, Heathen or Antichristian, & must separate, and come out from among them. The like speaketh D. Fulke, Brinsley, Perkins, Cartwright, etc. and the author of the Postscript to Mr. Perkins Exposition upon jude renders this as a reason of it, not to abstain from communicating with them in their idolatrous services, etc. were no other but to expose and lay ourselves open and naked to all manner of danger, of infection of our Souls, defection from our God, and in the end of all destruction, both of body and soul. Now from the last two Sections we may frame this argument.  
If the worship of the English Service book hath no warrant in God's word, but is a devised, false, and idolatrous worship; then is it unlawful to be communicated with. But the worship of the English Service-booke hath no warrant in God's word, but is a devised, false, and idolatrous worship; Therefore is the worship of the English Service-booke unlawful to be communicated with. I need not here take D. Laitons' compass, to fetch the Bishop's Major, and the Separatists▪ 
Zion's p●. 85.  minor, to make up an entire Syllogism of separation; For both parts of this argument are the Nonconformists, And I think they will stand to the justification thereof, if not against us, yet against the Prelates, if occasion serve: But if any part be questioned, I know it willbe the assumption, and therefore in the next Section I will further prove the same by more of their own testimonies.   

SECT. IV.  
HOwsoever by the grounds of the Nonconformists, laid down in the second Section, separation must necessarily follow, from all communion with them, in the worship of their church service book: yet to have the point more fully proved. I will here show that every particular part thereof, is affirmed of themselves, to be idolatrous, false, Antichristian. Touching the book we may consider two things: first the distinct services thereof. 2. The ceremonies used in, and about the same; we will speak first of their ceremonies, that is of the surplus, cross, and kneeling, in the act of receiving the Lords supper. Against these many treatises have been purposely written, I will here only observe some of their speeches, referring the reader to their books, if he desire more satisfaction. Of all these ceremonies thus they say: 
a anatomy of cerem. made by M. Sprint before def. of Pet. to the King.  They were inspired by satan, invented by man, commanded first to be practised by the Beast, and his Bishops: Therefore they are Idols of Rome, Babilonish rites, 
b Alt. da. 189.  part of the scarlet woman her inventions, 
a Park. cr. l. 1. 28.  
c Trial. subscrip. p. 7.  Popish fooleries, accursed remnants, and leaves of the blasphemous Popish priesthood, known liveries of Antichrist. God never planted them, nor his spirit inspired them, the holy Apostles never taught, nor practised them, all sincere professors, are offended with them, and detest 
d Gilby p. 5. 14. 17 40.  them. 
e Anatomy of Ce. Fr. suit. l. 2. 27●. Anat. Cer.  The defenders of these carnal and beggarly rites, are tyrannous proud Prelates, Romish Champions & Apostates, Covetous chancellor's, dignifyed chaplains, alias choplivings, ambitious pluralists, Symonicall patrons, alias Latrons, and the approvers of them they say are impious Atheists, scandalous nonresidents, dumb homilists powling registers, proctor's, paritors, etc. And all other Profane livers and wicked haters of God. Moreover we find many unanswereable arguments used, in their writings to prove, this trash to be against the word of God, exceedingly idolatrous, and so ought not to have any place in Religious worship, to instance a few. All addition in God's worship is directly forbidden in God's word, 
Zion pl. 3. 19  both in the old & new Test. Deu. 12. 32. Rev. 22. 18. But these Ceremonies are an addition in God's worship to the word, as they do not deny. Ergo, they are directly forbidden by the word: All spiritual communion with those Idolitours amongst whom we live in the mysteries of their Idolatry and supersition is sin. To use those Ceremonies in divine worship is a spiritual communion with Idolatrous Papists, in the mystery of their Idolatry and superstition. Ergo to use those Ceremonies is to sin. 
M Bradsh. 12. Arg. 6. 7.   
To mingle Profane things with divine is to sin: to use these Ceremonies in divine worship is to mingle Profane things with divine. Ergo, to use those Ceremonies in divine worship is to sin. Another thus. All things in the Church ought to edify, these things do not edify, therefore they ought not to be in the Church. Offences and superstitions ought to be avoided, these rites offend and are superstitions, 
Sold. Bar.  therefore they ought to be avoided. No idolatrous remnants, nor monuments must be retained; these are idolatrous monuments and remnants, therefore they may not be retained. Nothing may be thrust into the Church contrary, or besides the scriptures: these are contrary and beside the scriptures. Therefore they may not be thrust into the Church. 
Ans. to the Exam. p. 32. offer for conf. p. 17. T. C. rest of Second rep. 173. park. cross. lib. 1. p. 38.  I could name many others of this kind. But here is enough, to show the reason, why the Nonconformists say, that these Ceremonies are not to be received, though all the Princes in the world do command them, no good Christian must yield any way to them. But rather avoid them, more than the Ceremonies of the Turks, and to think no otherwise of them, then of the devil himself.  
Thus much for their Ceremonies in general: now a few words of them in particular, and so to another point. The surplus is called of them the pope's creature, 
a Admo. 1 17.  a lousy rag, 
b Sold. Bar.  Popish apparel, 
c Necess. disp. 70.  the whore of Babylon's smock, 
d Proposit. about Kneel. 3. park. cross, ●. 1. 9 id. 187. 71. 1 Adm. 4. Neces. Dis. 69,  a filthy Idol, ᵉ charactor of Antichrist, and the devil, one of the pedlerie wares of popery, and the cast apparel of the harlot of Rome, devised by Pope Adrian in the year: 796. Who borrowed it as they think, of certain, Egyptian Monks, who upon the skins which they used to wear, for their apparel, did wear linen garments, from whence the name of surplus seemeth to come: sundry reasons they give to have this trash abolished. 1. Because it serves not for comeliness and gravity, but rather it is rideculous & stagelike, meeter for fools 
Alt. Dam. 216. T. C. l. 1, 73 def. Pet. for ref. 46. Par. cr. 17. 8.  and commedians, then for ministers. 2. It hardens the hearts of the Papists, and causeth them to be stiff in their poopery. 3. Hinders the weak from profiting in the knowledge of the Gospel. 4. It is a massing garment, & therefore as undecent for the holy spouse of Christ, as harlot's weeds are for a grave Matron, 5. Christ and his Apostles, and the fathers in the better times of the Church made no distinction in apparel. 6. The grey Amice and other Popish garments defiled with 
Def. Pet. for Re. 46.  superstition, can make as good plea for themselves as the surplus can. I will end this in the words of the Admonition to the Parliament. Copes, caps, surplesses, tippets and such like baggage, serve not to edification, but they cause discord, they hinder the preaching of the Gospel, they keep the memory of Egypt still among us, they bring the ministry 
1 Adm. 18  into contempt, they offend the weak, they encourage the obstinate, therefore can no authority by the word of God, with any pretence of order and obedience, command them nor make them in any wise tolerable. But by circumstances they are wicked and against the word of God.  
The sign of the cross which they use in Baptism, they say is the mark of the beast, 
a Sy on pl. 102.  a jugglers gesture 
b Alt. Da. 205.  a magical instrument, 
c Park cross l. 1. 155. 7. 170. l. 2. 56. Fresh suit l. 1. 17. 18.  a rite, and badge of the devil, a harlot which stirreth up to Popish lust. If a maypole should be brought into the Church for children to dance about, and climb upon, in sign of their desire to seek things above: if a stiff straw were put in the child's hand for a sign of fight against spiritual enemies, as with a spear, there would be no more folly in those, then in the cross.  

Remove of imputations from the minist, of Devonsh. & Cornw. pag. 106. Defenc. Pet. for Refor. p. 29  Again, to prove that no such thing should be used in Baptism, they give these reasons. 1. Because the word of God is wholly against it. 2. The Cross is made there a very idol. 3. It is to depart from the plain institutution of our Saviour Christ. 4. It hath been idolatrously abused in Popery, and hath no necessary use now. 5. It encroacheth upon the very substance of the Sacrament. 6. It is but a late devise, hatched by the Pope. 7. It is not a ceremony pertaining to the decency of a Sacrament. 8. It is scandalous and offensive to good Christians. Lastly, as much may be 
Alt. Dam. 206, Park. of the Cr. 1, 2, p. 129  said, for putting salt in the mouth of the child, anointing with oil the breast, and shoulders, and the top of the head with holy Chrism, and to put a burning taper in his hand, etc. and for the whole waineload of such toys, and as the proctor's of the cross can say for it.  
Hence it is that the strictest Inconformists affirm, that it is utterly unlawful for parents to bring their children to be crossed, and they give many reasons. 1. Men may do nothing to their children, but what themselves would have done to themselves, if they were to be Baptised, now what good heart could endure this idolatry? 2. It is a special dishonour to the Lord, 
Mr. Bates 260  which men should avoid, both themselves, and in, and by others. 3. This, as all humane inventions, hinders from the child when it is wittingly done by the parents, the power of Baptism, as much as is possible.  

Disput. upon common. at confus. comm. 31. Zion's pl. 70 Disp. up. 73. 70  Touching kneeling in the act of receiving, they say it is Idolatry, a spawn of the beast, a diabolical gesture, a superstition which profaneth Christ's true religion, and makes the Sacrament of the Lords Supper to become an idol feast. There are many treatises extant at this day against this evil practice, now among other arguments, laid down by the Nonconformists, to prove it an unlawful gesture. I will briefly here repeat eight of them. 1. Kneeling in the act of receiving the bread & wine in the Lord's Supper, is a 
Abridg. 70 Perth Assemb. 35  ceremony altogether inexpedient to be used. 2. It takes away that commendable gesture, used by Christ & his Apostles in, and after the constitution. 3. The second commandment of the Law is hereby broken, 
Idem 46.  and idolatry diverse ways committed. 4. This robs 
Mr. Bat. 216.  the Lord of that due worship, which he ought to receive from every one. 5. There is no direction in the whole scripture, either by precept or commanded example, 
Abridg. 71  for receiving any Sacraments kneeling, whereas for receiving with other gestures, there is both. 6. This 
Per. Assem. 54.  is to conform grossly with the Papists, even in an act wherein the life and soul, as it were of their idolatry, standeth. 7. The primitive Churches for sundry hundred 
Abridg. 73 1 Adm. 4.  years after the Apostles, never used to receive the Sacrament kneeling, till Pope Honorius afterwards decreed it. Lastly, this gesture of kneeling holds no proportion with the chief end and use of this Sacrament, 
Abridg. 77  nor with that inward disposition of heart, which is then required of us.  
And thus much for their surplus, cross, and kneeling, from all which this argument may be framed: That worship, in which a man cannot possibly communicate without sin, he is bound necessarily to separate from: but that worship, in which these Idols are made and used (viz.) the surplus, cross, and kneeling, a man cannot possibly communicate without sin. Therefore from that worship, wherein these Idols (viz. the surplus, cross, and kneeling) are made and used, a man is bound necessarily to separate: The Proposition is certain, and by D. Ames in 
Lib. 4, cap. 24.  his Cases of conscience acknowledged. Although (saith he, we may join to that Church, in which many defects are to be tolerated, yet not to that in which we cannot but necessarily partake with sin. The Assumption is assented unto, by as judicious and Zealous Nonconf. as ever held 
Park. Cr. l. 1. 20, 21. 1 Cor. 10, 14.  that cause, and they have brought good proofs for it. First, because men must fly from Idols and Idolothites, but when they come to worship God, after the order of the congregation, where these things are practised they do not fly from them, but draw near unto them. 
Mr. Bat. 258.  2. Their bare presence argues their approbation and yielding in show to ceremonies. 3. Though the personal sins of the minister, do not hurt the people, yet his ministerial and public sins do hurt, which he performs from the people to God, and so their joining with him is unlawful. 4. What example can be brought, where the holy men of God have communicated with such things.  

P. 68  The author of the dispute upon communicating at their confused communions, affirms confidently, that the sitter is accessary to the sin of the kneeler, and he gives many reasons for it, whereof we shall have a fit occasion hereafter to speak.  
And now let the reader consider, if both parts of the former reason be true, as the Nonconformists say: whether this one principle of theirs, will not justify a separation from most of their parish meetings. For surely I think, not one minister in the land of 500, but makes, and useth ordinarily those Idols of Rome, when their public service is administered.  
Having ended with their Ceremonies, we are next to treat of the worships themselves: and because these are diverse, I will speak therefore of each the more briefly: wishing the reader if he desire to know more 
Al. Dam. 197. Sol. Barw. Ques. con. Chur. wo. 54 7. Lear. dis. Ec. Gover. 73. Qu. con. Ch. women. p. 7. 22.  herein, to iniquire after their books. Churching of women, after childbirth they term a superstitious service, a point of popery, a soolish custom: indeed no other than a plain mocking of God, and profaning of his name and Religion, devised merely of men, viz. the Papists. Moreover to prove it a false and idolatrous worship, they give these reasons. 1. In the whole form there is no thanksgiveing at all: but a mecre jewish or Popish purifying, and therefore it is a horrible mocking of God, to pretend that they give him praise, when there is not a word spoken, tending or looking that way. 2. This thanksgiveing as they 
Id. p. 12. Note Id. 7. 23. Id. 14. Ec. Go. 74. Q. con. Chu. 27.  call it) is even the very same, word for word (excepting the title) with their purification in popery, the difference is only in this, that the Papists is in Latin, and theirs in English. 3. Whosoever doth this, shows herself, either to be a low or Papist. 4. The primitive Churches never used it, neither ought it to be 
idem. 23.  suffered in any well reformed Church. 5: Chancellors, officials etc. Are hereby justified in their crooked, and unconscionable proceedings, 6. This breedeth and nourisheth many superstitious opinions, in the simple people's hearts, as that the woman which hath borne a child is unclean or unholy, contrary to the 
2. Tim. 2. Ec. Go. 74  Apostles word, Who teacheth that godly women are sanctified by bearing of children. Again that it is unlawful for her, upon necessity to go out of her doors, before she be Churched, that this Churching is a necessary part of the ministers office etc. Touching the Psalm, 
I. Adm. p. 13. Qu. con. ch. w. 62. Def. Adm. 1. Ad. p. 13 Ec. Gou. 74. see T. C. l. 1. 67. 68  121. appointed for that purpose, they say, it is child shlie abused, yea the words grealy Profaned. Lastly for their other rites and customs viz. the woman's lying in with a white sheet upon her bed. her coming forth must d and vailed, as being ashamed to look up for some folly committed: her appointed offering, the Clerks waiting her home, and the midwives going by her side forth and back etc. These they term Babbles, foolish, and superstitious things.  

2 Ad. 17. 1 Ad. 13. Ec. Go. 73 Distinct 5 de conse. cap. de his vero. Sold. Bar.  The confirmation of children, by laying on of the hands of the Bb. is not (say they) agreeable to the word of God at all. But a mere device of man, a Popish, and peevish superstition, brought in by Pope Clement the first in the year 310. Who affirmed that he was no Christian which wilfully left this undone. Pope Melciades came after, and affirmed it to be a more worthy Sacrament, than the Sacrament of Baptism. To prove this confirmation a wicked and most vile practice, these reasons are alleged of them. 1. Because as it is prescribed by their book, it is made a new Sacrament beside those two which jesus Christ ordained. 2 Seeing 
Def. Pet. for Refor. p. 35, Fe. on the Sacsr. Park. of the Cr. l. 1, 101, Perth Assem. 92, 9●, T. C. rest sec. rep. 232, T. C. l. 1, 199, 100 Ag. Bridg. slan. p. 107 Eccles. Gou. 73,  the gifts of miracles which the Apostles had, are ceased, this kind of imposition of hands (which was taken up at first from an Apish imitation thereof) must cease also. 3. Whereas the ministration of Baptism is permitted to every hedge Priest, minister, and deacon, the Prelates, do presumptiouslie and damnably, to appropriate this alone to themselves. 4. They do not only pray over them, but impose hands upon them, that by means thereof they may receive strength against all the temptations of sin, which is to take that power to them which God never gave them, & to do a thing whereof they have no promise that any good shall follow: Lastlie, this displaced catechising brought in steed thereof, vain toys and childish ceremonies to the great hurt of the Church. Therefore for these reasons it ought to be shut out, and have no place in the Church of God.  
The like they speak of their order and rites, whereby matrimony, is celebrated in their Churches. The 
Zion pl. 29 defence. admon. T. C. l. 1. 199 & 2. rep. 236. Def. Pet. for Refor. 63, 64, 1 Adm, 13  form of it is taken out of the mass book, & therefore called pretty juggling trash, the ring there used is generally reputed, a Popish and idolatrous practice, and no less superstition, is there committed in saying with may body I thee worship, for herein the new married man makes an idol Of his wife. I omit many other heathenish and Antichristian toys which the Nonconformists relate, to be observed herein, whereby saith the author of the Admonition, they make rather a maygaime of marriage, than a holy institution of God. As for their restraint 
In Chro. Graftoni. sold. Bar. Def. Per. 216.  of marriage in Lent, and other certain times, they call it the doctrine of devils: devised by Pope Nicholas, in the year 871. And since upheld by his unclean birds, for filthy lucre sake. But here the Nonconformists, would have us to take notice, that howsoever the Hierarchy, forbid sometime this thing; yet any man may have a 
Alt. Dam. 195, 196.  dispensation for money, and then those holy times shall have no pollution by marriage, such virtue money hath with it, or such power it hath with these base caterpillars.  

First B. dis. p. 65.  Concerning Burials, this they say. All prayers either over, or for the dead, are not only superstitious and 
T. C. rest sec. rep. 237, Def. Ad. Zion pl. 29,  vain: but also are Idolatry, and against the plain scriptures of God. No such thing was used in the Apostles time, & as for their prescript form of service, appointed for this business, it is taken wholly from the stinking portuis, and for this cause they name themselves Popish apes. Beside prayer for the dead is maintained, and partly gathered out of some of their prayers. 
1 Adm. p. 1●, Sold. Bar. r Adm. 13 T. C. l. 1, p. 200. Id.  As for the white or balck cross, set upon the dead corpse, & ringing a threefould peal, the practice is Popish: mourning in Black garments for the dead, if it be not hypocritical, yet it is superstitious and heathenish: funeral sermons, they also utterly condemn, because they are put in the place of Trentals, and many other superstitious abuses follow thereby. To be brief the Pre●sts meeting the corpse at the Church style, with the clerk in their surplusses, the manner of laying the dead in the grave. viz. East and West, that he may rise with 
A. Dam. 199. 200, 201, Ec. Go. 75 M. Bates 183.  his face to the East, the Priest offering and mortuary, the bread and other thing, given to the poor, distinction of Burials, as some in the chancel, some in the Church, and some in the Churchyards, all these are said to be naught, idolatrous, unlawful: and therefore the Nonconformists, will have the dead to be buried in this sort, (holding no other way lawful) namely, that it be conveyed to the place of Burial, with some honest company of the Church, without either singing, or reading, yea without all kind of ceremony heretofore used, 
First 600. of dis. 65.  other than that the dead be committed to the grave, with such gravity, and sobriety as those that be present, may seem to fear the judgements of God, and to hate sin, which is the cause of death, and thus do the best and right reform Churches bury their dead, 
Ec. Go. p. 75.  without any ceremonies of praying or preaching at them.  

2 Ad. 57  We come next to their Sacraments, which are (as they say▪ sinfully mangled, Profaned, and wickedly ministered: The prescript form of service, whereby their Lord supper is consecrated and administered, is taken 
Zion pl. 29.  wholly out of the Popish dunghill, the mass-book, and such are the●● inventions, Profanations, and superstitions, used in this ordinance, as the Nonconformists, profess that they eat not the Lords supper, but play a pageant of 
M. Gilbie pref. p. 2.  their own to blind the people, and keep them still in superstition, far from the simplicity of Christ's supper: to make the silly souls believe that they have an English mass: (which is too true faith the author in the margin) and so put no difference betwixt truth and falsehood, betwixt Christ and Antichrist, betwixt God and the devil. I might here lay downe every particular thing, which they do herein, as the Priests standing at the North side of the table, his beginning with the Lords prayer, and a collect, rehearsing afterwards the ten commandments, and the creed: then reading a short exhortation to those which are minded to receive: their falling down, and rising up again many times together, their manner of consecrating the bread and wine, taking it Kneeling, the ministers going up and down to give it to every one with his own hand, his speaking in the singular number. Take thou etc. Their 
Alt. Dam. 211. 212 213. 1 Ad. 4. 11  saying over again the Pater noster, with singing, piping, surplus etc. All these say the inconform: are disorders, superstitions, Profanation of Scriptures, and done contrary to the practice of the primitive Churches, and just after the manner of the Papists.  

1 Adm. 12 2 Adm. 57 Sold. Bar. park. cros. l. 1, 71. 1 Adm. 4. T. C. l. 1, 168. Alt. Dam. 203. 204, Des. p. for Refor. 34. T. C. sec. rep. last p. 224. 225. Gilb. end b. 1 Adm. 12  Their public Baptism is full of childish and superstitious toys, and as for the prayers used therein, they are either foolish or false. And no marvel seeing they are also taken out of the cursed mass-book. The conjured font, (as they name it) was brought in by Pius the first in the year 147. And Pope Higinus brought in Godfathers, and Godmothers, in the year 143. both which they call pecces of popery, the interogatories ministered to the infant, a foolish thing, agreat mockery of God's service, whereby an occasion is given to men to utter a lie before the Lord. That the Godfathers and Godmothers shill promise that the child, doth believe and doth forsake the devil etc. Is a thing wickedly put upon them, and baptism by this means exceedingly profaned. Of the cross we have spoken before: there is yet one thing touching it, which the reformists, wish us to observe: That is, a most wicked practice of their ungracious Bishops, these whelps of Antichrist, 
Curt. Ch. pow. p. 4. 5.  will have infants signed forsooth with the sign of the cross. In token that hereafter they shall not be ashamed to confess the faith of Christ etc. And to fight against sin etc. Now mark, what notorious mockers of God these are. For if any one who is thus signed, doth afterwards confess the faith of Christ against Arminians and Papists, and fights against the main works of the devil, to weet, the Popish Ceremonies, government, worship, ministry etc. They will surely raise up against him, the greatest persecution that may be, & he must either forsake his own country, or they will kill him in prison.  

1 Ad. 4. 11. 12. Sol. Barw. T. C. l. 1. 28. 29. 143 T. C. rest sec. rc. 144▪ 145. 146. Per. Ass, 96▪ 97.  Moreover touching private Baptism, and ministering the Lords Supper in their houses, this gear (they say) is repugnant and against God's word, in effect like to a Popish Mass, a popish and superstitious practice, foolishly and sinfully first taken up; For the Sacraments were not ordained of God, to be used thus, as Charms and Sorceries, but left to the congregation, and necessarily annexed to the scriptures, as seals of the same, yet not tied to the material Churches, made of dead stones, but to the church made of lively stones: If therefore the congregation be in a wood, house, or cave, the Sacraments may be administered in a wood, house, or cave, but the same must be done in the sight of the assembly, 
Def. Pet. for Ref. 37. 38,  for they are irrigiously handled when they are administered otherwise. Baptising by women they also condemn, and hold it to be no more the holy Sacrament of Baptism than any other daily or ordinary 
1 Adm. 12 T. C. I. 1. 144, T. C. rest last rep. 124. Sol. Barw. Alt. Dam. 188. Courtesan Ch. p. 121, 122 2 Adm. 57 Zion pi. 108. id. 117 Sol. Barw. Alt. Dam. 189. Sold. Bar.  washing of the child.  
Lent fast, they say, was ordained by Pope Telesphorus in the year 136. and they keep it England, for the fame end that the Papists do. justly, therefore is it named a Romish Error, a superstitious fast. The service appointed for that time, is against the seriptures, and Gods name profaned by the curses and adjurations then used. For their other fasts, they are said to be monuments of Idolatry, devised of Antichrist, in all the rites and orders of them superstitious, and directly against God's commandments. As for wendesdayes, fridays, and saturdays fasts, Bonifacius is said to ordain them in the year 315. And Pope Calixtin in the year 206. ordained Imber fasts. And in the year 425. another Romish Beast ordained Saints Eves fasts. And all this trash & dung was 
First rep. 80. Sy. pl. 108.  first devised by Montanus, that notable Heretic, as Mr. Cartw. observeth from Eusebius: and for what use serves all this trumpery: but only to keep out, and 
Alt. Da. 182. T. C. I. 1. 151. 1 Adm. 11 M. jac. Art. 22. Scarpius Cru. The. de Ec. Tri. p. 40. 41.  hinder true fasting indeed.  
The observation of holy days: as Christmas, Circumcision, Epiphanie, Purification, and all other of the saints, is a breach of the second commandment; and herein, some part of the abominations of the Romish religion is practised; Such therefore as impose this upon men's consciences, do it without any warrant of God's word, and therefore the same cannot be kept lawfully▪ Many good reasons for this, are showed in their writings, 
Per. Ass. p. 63. to 87,  as the reader may see (if he please) in the places noted.  

Sol. Barw.  Moreover they do affirm, that the whole prescript service appointed for these Saints days is idolatrous, Antichristian. Of the same nature are all their ordinary collects, Pope Gregory & Celasius, they say, ordained them; and they have them word for word, as they stand in the Blasphemous massbook. I might here show how 
Ag. Banc. 38. curt. ch. pow 41. 2 Adm. 56 57 Alt. Dam. 185. Abrid. 94. 2 Adm. 57  some of their Collects are charged with Arianism, others with Popery & Arminianism; Many with lies, and manifest contradictions. But to be short, they tell us in one word, that the saying of them is not Praying, but indeed wicked prattling. As for the Litany well naturing the name of a laborious service in the dust and dirt (for so Homer and others useth the same) it is borrowed from the practice of the Heathen, as Causabon out of Dionysius Habicarnasse observeth; And is in verydeed nothing, but an impure Mass of conjuring and charming 
Exercit. p. 27. Hist. trob. frank. p. 30 Atar. Da. 638. 639. Zion pl. 316. 317. Def. Ad. 4. Cartw. ag. Rhe. Test. p. 2.  Battologies, whereby the name of God is highly profaned, his house and worship abused, God's people by it abandoned the sanctuary, and the profane love no worship so well as it.  
The Epistles and Gospels read in their Churches, is a practice taken wholly from Rome, and they use the very same which the others do. This chapping & hacking of the scriptures, this rending of it a pieces one from another, is contrary to the order which God hath ordained, and his churches practised from time to time, and therefore the Nonconformists have desired that it might be taken away as an evil thing. Again, in 
See defence of the minist. reasons, for refusal of subscrip to the book of come. pr. first and second part, pa. 14, to 21.  those Epistles & Gospels, which the Prelate's cause superstitiously thus to be read: There are sundry words and sentences of holy scriptures left out, which were given by divine inspiration, for the profit of the whole church: and many words and sentences of their own foolish brain added to the text, as parts of it, yea in many places, such absurd things are put, as no reasonable sense can be made thereof. Besides very often the meaning of the Holy Ghost is perverted, by a false interpretation of the text, and sundry places applied to the countenancing, of some points of false doctrine. All this is showed largely by the ministers of Lincoln in the Abrigement, and the like they say of the Psalms in the book of common prayer: the prescript number 
Sold. Bar. Tabl  whereof and Lessons, as the English Priests now observe, were devised by Pope Gregory the seventh in the year 1073.  
That any of the Apocrypha should be publicly read, the Nonconformists hold it utterly unlawfuli, 1. Because 
Cartwr. cat. p. 98. Act. 13. 15 and 15, 22 2 Tim. 3, 16, 17. Abrid. 8. 9 Def. Pet. for Refor. 92, 93.  to use any word publicly in the church, beside the written word of God, contained in the Canonical scriptures, is condemned by the second commandment. 2. In the church of the jews, in the Apostles time, only Moses and the Prophets were read. 3. The scriptures are sufficient, both for doctrine, and manners, and were given to that end. 4. It is the proper office of Christ to be the teacher of his church, and therefore no writing may be appointed to be read in the congregation, for instruction of manners, but only such as have been indicted by his spirit. 5. Many 
Second part of the defence of minist. reas refus. subscrip. Mr. Brought. treat. of Apo. p. 23 to 35.  by this means are brought into a great error, thinking that the same is scripture. 6. These Apocryphas books contain a number of shameful lies, horrible blasphemies, vain vanities, plain contradictions, ridiculous fooleries, Athean Impieties, Fables, fitter for T●l●machus and Aeneas, then for God's people. Notwithstanding though these books be thus false, wicked, and abominable, yet in their assemblies many of them are commanded to be read, for first lessons, yea under the name of the holy scriptures of the old Testament, without any note of difference from the Canonicail, as the lying story of Susanna under the name of Daniel 13. and in as great a measure for their proportion as the other. Moreover many of the Apocryphal chapters are to be read twice in one year, and some thrice, but so are not any of the Canonical chapters of the Old Testament; but a great part 
A bridge. p. 7.  of them & of the New also, by the order which their common prayerbooke prescribeth, are not to be read at all in their churches. Lastly, the Nonconf. tell us, that these idle Legends are read upon their great holy days, when 
They mean in the opinion of the Bb.  the church assemblies are wont to be best frequented, and oftimes the holy scriptures must give place to them, as tending more to edification, and therefore may not be so well spared as the other. 
Alt. Dam. 193. 2 Adm 47 T. C. I. 1. 196, 197. Neces. dis. 52. 53. Eccl. Gou. 49.   
Reading of Homilies in the church (which is a cushion for idle and blind Priests to rest upon) is said to be foolish, fond, and unlawful; a practice never heard of in the church in the Apostles time, neither indeed is it a means to beget faith, but the instrument of foolish and 
Park. Cr. l. 1, 192, etc. Nu. 10. 28 D. Chader. Sermon upon Rom. 12, p. 53. Let such as have been pleaders, for humane forms of prayer, answer this if they can.  idol shepherd's. As the Prophets therefore might not in calling the people together, blow any trumpets, but those which were made and set a part for that purpose, by the commandment of God, so ought not the ministers of God, to expound or read openly in the congregation any writings, but only the Canonical Scriptures, which the Lord hath set a part, and sanctified for that use. Here by the way I wish the reader to note well the last words, viz. that no writings, aught to be read in the congregation, but the Canonical Scriptures. This Position is often affirmed by the Learnedest of the Nonconformists, namely Mr. Cartwright, D. Chadd●rton, etc. Hence than it must follow, that all forms of Prayer, devised by men, are unlawful to be read in the congregation; and therefore where ever this is practised, men ought necessarily to abstain from joining therewith.  

Def. ag. Brid. 1●6, 117. Abridg. 97, 98.  But to proceed: not only is the reading of Homilies utterly condemned, but also it hath been proved by the Nonconformists, that those which the Bishops command to be read in their assemblies, have in them many things doubtful and of dangerous construction, yea sundry erroneous points of Doctrine, and things most evidently false and untrue.  
I have been more large in the former points, than I purposed at the beginning, I will therefore in the rest 
1 Adm. 14 2 Adm. 55  be the shorter, touching nunc dimittis, benedictus and magnificat, which they use to read and sing in their Churches, the Nonconformists say, it is a Profaning of the Scriptures, palpable folly and vain prattling. Their minister saying one piece of prayer, and the people with mingled voices to say another, is Babilonish confusion. 
Eng. Puritan. p. 20.  The Lord's prayer also is horribly abused by their often and vain repetition of it, being said not less than 8 times at some meetings: other shreds and short 
Alt. Dam. 191.  cuts, they handle in this manner. viz. let us pray, glory be to the fathers etc. Lord have mercy, etc. Christ have mercy, and many like, which is mere babbling, and cannot be more justly defended, than the Papists beads. Vncouring the head, making a leg & scraping on the ground, & such like courtesy, when jesus is named, is 
176, 177.  counted a superstitious foolish and unlawful device, 
Fall of Bab. 65.  a mocking of God, and a beggarly sign of obedience, no less is standing at the Gospel, a thing wickedly devised by Anastatius the Pope, in the year 404. Their 
Sold. Bar.  good fridays service, is utterly disliked, so the holy week 
Abridg. 91  before Easter, the observation of Gang days, or rogation week, is wholly Popish, invented by Hillarius the great 
Sol. Barw. Fresh suit l. 2. 404. Def. Pet. for Refor. 74 75.  Antichrist, in the year 444. Organs and other Church Music they call idol service, because it serves not to any edification, but draws the mind to carnal delight: beside, this was a part of the Levitticall service, which is now ceased in Christ, and for many hundred 
Alt. Dam. 156. Fall of Babel 48. Sold. Bar. Tab. 1 Adm. 15  years after the Apostles, musical instruments, were not known to the Church, till in the year 653. the old serpent by Pope Vitalianus, brought up the Organs, and to have them go, about the same time, that beast with Gregory, & Gelatius, (two monsters like himself) ordained descant, forward and backward, plane song, and pricksong, and thus was the Music made up: just as the devil would have it. Ringing of curfewes upon hallow eves, is like the rest: yea the bells themselves as they are used in their assemblies, are put unto Popish uses. 
Sold. Bar. Tabl.  He that first ordained them was Sabinian the great Pope, in the year 603. And much virtue is attributed to them in popery, as to stir up men's devotion, perserve fruits: put enemies to flight, still tempests, drive away all wicked spirits and devils, etc. I do omit to speak of many particular things, used in their Cathedral dens or Closters', partly because the reader may guess what there is, by that which hath been said: and partly because the dung & trash there, is so vile and loathsome, as I am not willing to blot paper therewith. But there is one thing which I had almost forgotten: viz: their visitation of the sick. Not that it is less superstitious and naught then the other, for the Nonconformists, affirm the prescript service of it, to be taken as the rest, out of the mass book, and it is such stuff, as he 
Pag. 198.  which wrote the Altar of Damascus, made himself merry when he described the foolishness of it.  
Thus the Assumption is sufficiently proved, the conclusion therefore is certain. viz. that the worship of the English service book is unlawful to be communicated with. In the next Section we shall see what D, Ames hath to say against this thing.   

SECT. V.  
FOr the reader's better understanding of the point to be handled in this Section: I will first lay down the substance of D. Burgesses speech. I have seen (saith he) some of the inconformists confutations, (meaning of the Separatists) which I confess never satisfied my conscience, for I am and ever have been of that opinion, that there can be no just confutation of them, made by such of the Nonconformists, 
232.  as have given them their main principles (what these principles are he afterward declares. viz that nothing may be established in the Church but what God hath commanded in his word: that all forms of worship not prescribed and all mere Ecclesiastical rites are will worship etc. That our ceremonies are idolatrous in the use of them etc. Which principles if I did believe to be true, I profess in God's presence I would proclaim separation from Idolatrous worship and worshippers this day ere I slept, and not halt as these men (by their own positions do) betwixt Idolatry and Religion.  
D. Ames answereth to this effect. The confounding of mere rites with forms of worship is not ours, but only by the rej. his fiction. That every Church is to be utterly condemned, and so to be separated from, that hath any thing in it by participation Idolatrous, is made schismatical by a schismatical conceit of the Rej. etc. His profession of separation (this day before he stepped) is nothing but a Rhethoricall flourish which he would twice recall, before he would separate, from those that bow to the Altars, or even those which worship an ubiquitary body in the Lord's supper, though these are more palpably Idolatrous (in his conscience) than the Ceremonies questioned are in ours.  
Here is some thing said, although not a word, to the main point in dispute which either Mr. D. saw not, or else (and so I rather think) he thought it best to let it pass in silence. The words which the Rej. takes from the Nonconformists are, that all forms of worship not prescribed of God are will worships. And hence infers separation, now what saith D. Ames to this? nothing at all, but talks of the Rej. fiction, in confounding mere rites, etc. But by his leave, I see no such thing in the Rej. but indeed the cause of the confusion is, wholly of himself, for D. B. lays down forms of worship and Ecclesiastical rites distinctly, unto both which he should distinctly have answered, if his meaning had been to satisfy judicious & conscionable readers. I will not here use D. Ames, comparison of 10. a Style, and 10. a Nokes, but a more sober one▪ If a woman should be brought before the Magistrate for certain crimes, as namely whoredom, and some light carriage, and for this her husband would be divorced, now imagine that she had a proctor there to plead for her, which would not mention her adultery at all: But gives some reasons why a man should not put away his wife for every light carriage, would any wise judge approve of such pleading? but contrariwise give sentence on the man's behalf: D. Ames carrieth the matter just so: The Church of England is charged by the Nonconformists as the Rej. truly reports of false worship in it, and also of some idle ceremonies, now mark reader how he pleads for his mother, as touching the worship he saith nothing of it: but of the rites only: which are evils a hundred fold less than the other▪ Again that every Church is not to be left which hath some thing in it by participation idolatrous. I know no man holds the contrary: therefore I cannot tell for what end he speaks it, much less why he puts a schismatical conceit, upon the Rej. whose words if they be well considered, have substance and weight in them, and not conceits, & to speak truly what I think, D. Ames his conceit, in framing this answer, was not of the best. For thus they seem to argue, a Church which hath something in it by participation idolatrous, is not to be separated from. The Church of England is such Ergo. Now according to this argument no false worshippers should be left, Papists, jews, nor Turks. who sees not the lightness of it. Notwithstanding except it be this way applied, for my part I cannot tell what to make of it. If any object, he meant that the ministry, worship, and Government of the Eng. Assemblies is not so bad, as to be separated from. I answer this is yet to prove, the which thing lay now full upon him to do, if he would have taken the right point, and not needlessly to tell us of that, which no man either asked of him, or doubted of.  
3▪ Though every Church is not to be condemned, etc. Yet such may be the corrupt state of some, as separation from them, is both lawful and necessary, the Nonconformists say as much. So the cause of separation 
Cart. con. Rh. T. jud. 19  be good: the separation from a company where with we were first united cannot be blamed: much less condemned of heresy. The thing which the Rej. chiefly insisted upon was, that the cause of separation, from the Church of England is good, if the Nonconformists principles be true, what they are he names. D. Ames, neither saith they be true or false, nor one word to any purpose, unless this be: viz. it is not lawful utterly to condemn, and so to separate from a Church for every thing, therefore not for any thing. 4. Touching the matter here insinuated, against the person of D. Burg. as if he meant not to practise what he professeth, I will leave it to himself to answer, only this I say, if he and others are so minded as he writes, certainly they shall find nothing in D. Ames answer, to inform them otherwise. But that they may safely retain still the same opinion, and separate from the Church of England▪ when they do believe, the Nonconformists principles to be true. 5. I wonder what moved the D. to mention only ceremonies, and to intimate, as if the difference between them and the Bb. lay now mainly in this, considering (as he knew well) that these rites are very toys, to other things in question, hear what they say. The controversy betwixt us, and the Bishop is not for trifles as they would bear the world 
1 Adm. 18  in hand. as for a cap, a tippet, or surplus etc. But for great 
Note.  matters concerning a true ministry, and regiment of the Church according to the word, which things once established the other, would melt away of themselves.  
Again, another thus: the question is not (as it is every day in public Sermons uncharitably upbraided) about trifles, and things of no weight, as of variable ceremonies, and matters of circumstances, which yet are to be squared by 
Pref. Counterp.  the sacred Canons of holy Scripture, but about matters of no small importance, even about the great and weighty cause of Christ's Kingdom, by what laws and offices his heritage is to be governed and protected, that is, of the whole discipline, of the church of Christ, whether it be to be ordered by the uncertain & deceivable weights of humane constitutions, or by the infallible oracles of Gods most holy testimonies. Others thus: our principal griefs, about the which (alas brethren) 
Table div. read in Camb. Note.  We have now too long and unhappily contended, are that all false ministeries, and false Government, devised by men, may be taken away, and a lawful ministry, and a right church-power restored, as for the square cap, and such other toys, which not without cause we disallow▪ yet they do not so sore wound us, as those greater and weightier matters do, 
T. C. l. 1. p. 71.  from the which all the rest are derived and drawn. To the like purpose Mr. Cartwright and others. And are not those great and weighty things in question still? Yes surely, and therefore for what reason D. Ames passeth them over without any words, and speaks of toys and trifles in comparison. Let the reader judge. Moreover, he had little need to make himself so ignorant, what the Rei. meant by a principle? what by separation, for if he had had any list to the thing, he could easily have understood the same, for in truth, a child may perceive, if he read the place, that D. Burg. intended such principles, as I before named from their writings, to wit, that they say, they want a right ministry, worship, and Church-government. But the Proverb is here true, who so blind as he that will not see?  
The author of the Preface to his book, speaketh much like thereabout this point, a little there is added, namely, that Christ (our Teacher) and his Aposiles did join in the jews worship, unto which were added many superstitions, as unlawful as their Ceremonies.  
Answ. 1. I may use his own words, he doth not prove that which he concludeth; For howsoever many superstitious traditions were used by the jews, yet whether they were brought in, and added to their sacred worship, instituted of God, as any parts thereof, is doubtful, and the contrary more probable. 2. To say, that Christ and his Apostles did join in that worship, to which many superstitions were added, is too presumptioeslie spoken; and I wish men, to be more sober, and not so 
Fresh suit. l. 2. 321.  boldly to affirm such groundless positions, to justify a corrupt and halting practice. I know D. Ames hath the like saying, that Christ was present when the traditions of men were observed in God's worship; But he delivers this only upon his own word, and therefore we may believe it accordingly. 3. He saith, these superstitions in the jews worship, were as unlawful as their Ceremonies. What testimony brings he for it? (as before) none at all. If such arguments will pass, a man may soon have enough, to fill a cart with. But note here 
Pag. 96.  how greatly they contradict one another: they said even now, that their Ceremonies are such idols as a man cannot lawfully join with that worship, where they are used, yet here they say, that they are not worse than were the superstitions in the jews worship, unto which Christ and his Apostles joined; Now which shall a man believe of them? not the later, for he gives no reason for what he speaks, but the others do. 4. If it should be all granted him (howbeit he proves nothing) yet it will not follow, that a man may communicate in the ministry, worship, and Eccles. government of England, unless he can prove, that that ministry, worship, & Eccles. government, to which Christ and his Apostles joined, was false, idolatrous, Antichristian, as the Non-conconformists do affirm the other to be.  
Some thought that this point would have been more effectually answered, specially because D. Burg. pressed it home so close upon them, and took such a solemn protestation in it, as the like is not to be seen (I think) in the book; But for my part I expected no better; For I saw the Rei. had them at the advantage, and therefore D. Ames was constrained, either to condemn their own chief Principles, or to justify separation by them, or else to shift off the point, and say nothing, or (as the very truth is) nothing of it to the purpose,  
Before I end this chapter; I will answer briefly to some objections, which many are ready to make for their joining in communion with this worship.  
Object. 1. Howsoever we do believe that the same is (as the Nonconformists say) unlawful and Antichristian, yet we think, we may yield our bodily presence to it, so we inwardly loathe the same, & keep our hearts to God only.  
Answ. It is certain the Profane brood of the cursed familists, do hold that Religion standeth not in outward things, & therefore outwardly they will submit unto any, be the same never so false and vile, pretending that it is not the body which can sin but the soul only, the name of them, I know is generally odious, although their principles are loved and practised too well: But that no good man may fall into this snare: let it be considered. 1. The Lord hath created 
1 Cor. 6. 19 20.  soul and body, and by Christ they are both redeemed: therefore it is necessary that we should honour 
Rivetus in Hos. 4. ve. 15. and 17. p. 156. 158. An admonition of Coelius secundus Curio to all faithf. Christi. Mat. 5. 16. Scarpius' symphon. proph. 238 Gal. 6. 12. Rev. 21, 8. Rom. 14. 23.  him, with the whole man, for how else should the whole, enjoy glory and immortality hereafter. If a wife should prostrate her body to the use of another man, shall she be excused towards her husband, by saying, that she reserved him most dear in her heart? no surely: If this be no reasonable excuse much less the other. 2. It ought to be always our care, so to live as others thereby may have cause to glorify God: but this cannot be, if our visible conversation be idolatrous. 3. This is a practice taken up merely to avoid the cross of Christ. And therefore such doing, bewrayeth self love, infidelity, fearfulness etc. Sins which God will punish men extremely for. 4. Whatsoever is not of saith is sin: but no man can in faith be present at that worship which he condemneth, and therefore the action must necessarily be evil. 5. The ignorant by this means are hardened in sin: For 
Luke 17, 1, 2. Calv. in Psal. 16. 4. pa. 60.  when they shall see one that hath much knowledge, to be present at idolatrous service, they immediately think the better of it, and are the less willing to receive the love of the truth that they may be saved: we would think him a cruel, and most in humane 
Bucer in Psal. 16, 4. p. 102.  creature, which should lay wood or stones in a blind man's way, at which he falls and breaks his neck, yet they do worse, who by their evil example strengthen their neighbours in idolatry, for by this means the soul and body perisheth utterly. 6. This practice 
Mat. 6, 26. 2 Cor. 6. 17, etc. Ps. 16, 4. Dan. 3▪ 17 1 King. 19 18.  cannot possibly please the Lord it being wholly against his revealed will▪ and therefore the faithful in all ages have always done otherwise. 7. The Lord in this life, hath executed sundry fearful judgements, upon diverse persons, for allowing in body, that false worship, which in heart they condemned: as Hofmaster in Germany, Spiera in Italy, Mr. Hales in England, all these died despearately: and are left for warnings: that no man sin against his conscience: lest he find it to be, a hell upon earth, when he exspects consolation and peace from it.  
Object. 2. But we keep close to God in other walking.  
Ans. 1. There are many doubtless in the Land, very strict in the duties of the 2 Table, and in the private & personal exercises of the first also, so far as they can go with good leave: but what of all this, yet so long as upon knowledge they share their service betwixt Christ and Antichrist, they cannot by any promise of Scripture assure their souls of God's acceptation thereof in 
Mark it well.  Christ. 2. Sound comfort flows from sincere obedience: and therefore whosoever stocks himself, in 
See Park. of the cross, l. 1▪ p. 156, 1●7, etc. Pet. Mart. loc. come. p. 1125.  any the least parts of the revealed will of God, he is as jehu, rotten at the best, even when he manifesteth most show of Religion. 3. Where there is the true Love and zeal of God, nothing can be endured of Antichrists, no not the name of any thing that belongeth to him, or is defiled by his polluted members, there I say will be no countenance given to his idolatry much less any conformity to the least of his beastly devises: and therefore those which bow the knee to that Idol book, want the love and zeal of God, specially if they know it to be the Pope's creature, although they carry themselves strict and precise in some other respects.  
Object. 3. But we are persuaded herein we do well.  
Ans. so do the Papists, Arians, and other Heriticks, yet are their courses cursed, and abominable. 2. Our 
1 Thess. 5. 21.  duty is to prove all things, and only to hold that fast, which we have found by evident Testimony of Scripture to be good and lawful. 3. As a man that is out of his way, and supposeth otherwise, makes his journey so much the worse, so those which practice false worship, and yet know it not, are in a condition the more dangerous: and therefore it is nessarie, that men examine the ground of their persuasion, whether the same be right and sound or no.  
Object. 4▪ Howbeit this worship is not as good as it should be, yet we think it is not so bad, but it may be lawfully used. Answ. 1. We have showed from the Nonconformists, writings, that the authors of it were the Popes, which were all Antichrists, now whatsoever comes from 
T. C. lib. 1 pag. 204.  them (they say) cometh first from the devil, and out of the bottomless pit. 2. They further affirm that there is no idolatry Cananitish, paganish, jewish, or what else soever, 
Park. of the Cross 1. 1. 37. 38.  worse than Popish: neither shall any suffer greater plagues, than such which offend this way. 3. Whosoever partakes in the sins of Rome, are surely under the same curse, for we cannot in any fort communicate 
Cart. Catachism. of Christian Rel. pag. 315. 316. Am. 4. 4. 5 See Brentius on the place. Piscat. in 1 Cor. 10. 21. Pareus ●d. Act. 4 39 Protestat. of the King. sup. pag. 18.  with them in their errors, unless we will bear them company in their destruction also. 4. It is a dangerous thing to do any false worship, because thereby men's transgressions are multiplied, and the devil, and not God, is certainly served.  
Object. 5. The Law of the Lard is, that all should come to hear this service, and therefore they will be punished which refuse to do so. Answ. 1. Humane authority is not to be obeyed, if it command any thing against God: therefore every man, is to look to himself, that he communicate not with the evils of the time, enduring patiently what it shall please the state to inflict upon him. 2. In cases of this nature, grace is best tried: for as the skill of a mariner is most seen in a tempest, and the courage, of a soldier in a fight: so our faith, sincerity, obedience, etc. Is best discerned by the care which we take to leave such sins, and practise such duties, as lie most open to afflictions. 3. We 
Rom. 8. 28  have a promise, that all things shall work together for our good: therefore it we suffer for Christ, our wise father will so dispose of it: as it shall serve to help us forward, in the holy way to life and glory.  

Eze. 4. 15. Amo. 7. 10 Dan. 3. Luc. 23. 25 joh. 19 12 Act. 7. 6. & 24. 5.  Object. 6. We shallbe charged with sedition, schism, heresy, obstinacy, etc. if we go not to it. Answ. 1. They do no more against you, in this thing, then hath beone don against our ancients and betters in former times: for so were the Prophets used, so was Christ and his Apostles served by the jews, for restraining their feet from iniquity, and serving God purely. 2. It is a great comfort to the godly, against all the reproaches and censures of the world, that their hearts are open and manifest in the sight of God, and that they are able to approve before him their own uprightness; For such need not fear the calumniation of men, who have the Lord to approve the actions which they do. 3. We have a gracious Lord and Saviour for our judge, who will reward us one day for our obedience towards him, let men speak of us what evil pleaseth them.  
Object. 7. We shall quite lose the love of our friends, if we refuse to join with them in this worship. Answ. 1. That love and friendship will never do a man good, which is purchased with the loss of God's favour; He hath love enough whom God loveth, and whosoever is not beloved of God, is in a miserable condition, what reckoning soever the world makes of him. 2. Thou shalt not be forsaken of Christ, if thou be for his 
Ps. 27, 10. Esa. 49, 15 Mat. 19, 29.  sake left of friends. Though my father and mother (saith David) should forsake me, yet Ichovah would gather me. He meaneth, that God would be a father unto him, & so his condition should be good enough.  
Object. 8. But our fear is, if we should separate ourselves from this false worship, that we shall not be able to 
Rev. 2. 10.  bear the troubles, which will follow thereupon. Answ. 1. If your hearts be perfect with God, fear none of those things, which you shall suffer; For surely, he will, either keep you out of troubles, or preserve you safely in them, & make way thereby for your greater happiness: So long as a father carefully leads the child in his own hand, it needs not fear of falling, how weak of foot 
1 Cor. 10. 13. joh. 10. 28  soever it be: The Lord by the right hand of his power evermore upholdeth his people, and therefore they may be persuaded, that no adversary strength, shall ever be able to pluck them away from him.  
It remains now, that I speak a few words unto you, which are Professors in England: you see how your stinted-service, devised by the Bb. and translated from the Mass, is affirmed by your own writers, to be a false and forged worship; and that it is even so, I appeal to many of your consciences; for why do you loath to use the same in your families, but because you know it is not the incense made by fire from the Altar of 
I have been an ear witness hereof many times.  the Lord. I will purposely forbear to relate, the innumerable, odious, and base terms, which you (upon all occasions) cast forth deservedly against it, only I do exhort you, to be true to your own grounds, and conscionably to practise that, which yours have published to the world. If our servants do that thing which we forbid them, and which they know is most hateful to us, they are punished severely for it, & justly too. The Eng. Mass, you know, is an abomination to the Lord, and his commandment precisely is, that you should not partake therewith: Now if you will not hearken to his voice, what may you fear? Truly that his fierce wrath will fall heavily upon you. If the Separatists only had found fault with that book, your communicating therewith were somewhat tolerable, but seeing yourselves acknowledge it, to be a devised service. Oh! think how altogether in excusable this your practice is now before God; In truth it cannot, but provoke him to sore displeasure, considering how grossly those do mock him, which profess one thing, and do another.  
I would know, what assurance you can have that God is your father, seeing his promise is not to be our father, but upon this condition that we touch no polluted 
2 Cor. 6. 17, 18.  thing: In words you confess that Leiturgy, to be an unclean thing, can you then touch it, and yet believe upon good ground of Scripture, that you are his sons and daughters in Christ, I spare to speak mine own thoughts▪ But I wish you, to look well unto it. It may be you think your disliking thereof is sufficient, but in truth, God loves no half servants. He that should go, and lie down in bed with an harlot, and give her the defiance, sinned notwithstanding: even so how disdainfully soever you either speak or write against that idol, yet are you still trespassers, so long as you prostrate your souls unto it, be therefore sincere, and plain in God's matters, so shall you have peace, and comfort in the later end.  
Marvel not that I am thus earnest with you, alas, how can I choose, the love of God constraineth me, and truly it grieves my very soul, to think, of the great number among them, which are enlightened, and in their own conscience fully convinced of this truth viz. that their service book, is unlawful and Antichristian, and yet partake in the filthiness thereof: surely these do not consider, that there is no sin, in the eye of the Lord, more hateful than idolatry▪ for as a man will bear with much frowardness and unkindness in his wife, but not suffer her at any hand to commit whoredom, so God will bear with many sins in men, but he cannot endure idolatry: spiritual whoredom and adultery, this seldom or never escapeth some sensible and visible punishment.  
I will here end this chapter with the words of a learned Conformists. It is not enough to worship God, 
D. Sclater upon Rom. chap. 1. ver. 22. p. 110. 113  except we give him such worship as is seemly for his deity, which Paul calls glo●ysying God as God, and if any ask, what this meet worship is, here spoken of? it is when God is worshipped according to his will; secondly with worship agreeable to his nature (viz:) spiritual. In this thing therefore Let us deny our own carnal wisdom, and cleave precisely 
Rom. 8, 5. Mat. 15. 8. Levit. 10. 1, 2.  to the word of God. How unmeet is it that fleshly wisdom which is an enemy unto God, should be a framer of his worship? how unprofitable is will worship; yea how abominable to add or alter the least circumstance in the worship of God? And howsoever there may be a show of Wisdom in voluntary Religion. Col. 2. 23. Yet being rightly weighed, all the devises of men shall be found foolish, vain, yea more than sottish in the judgement of God.    

CHAP. III.  
IN this chapter we will speak of Church Government, observing the former method, that is, first I will show how the Nonconformists, do describe a right Ecclesiastical discipline. 2. How far the present Ecclesiastical discipline of England, by their own Testimony, differs from, and is contrary to it: 3: Lay down responsive conclusions. 4. Answer to D. Ames objections, and others which may seem to be against the same.  
It is certain that Christ (our heavenly Prophet) hath set forth unto us in the new Testament the ordinary form, and manner of ordering Churches. For this sundry reasons are given; 1. otherwise the Church 
Protest. from Scot 18.  (which is his body) should be left maimed, imperfect, and void of some special furtherances, and helps for her edification and perfection, but this cannot be. 2. We read that under the Law the Lord by Moses, ordained a certain form which was not altered, nor to be altered by any King or Priest whatsoever: yea from the beginning of the world, even from Adam to 
Def. Eccl. Discip. ag. Brid. 14. 15.  Christ, this ordinance the saints ever had, as agreed best with that time for which it is served, and therefore it cannot be, but that Christ coming in his own person, (who was the day star and sun of righteousness, from whence all other borrowed their light) must needs teach his Church a certain Government for the safety and good thereof. 3. We must either confess this, or else spoil Christ of his kingly office: for what doth more belong unto the name, office▪ and 
Neces. Disc. 5. 7.  duty of a King, then to give Laws unto his Citizens and subjects and to make such decrees, and ordinances whereby all the parts of his Kingdom may be 
Demonst. Disc. p. 2.  maintained. 4. That which teacheth every good way, teacheth also how the Church must be governed: but the word of God teacheth every good way. Pro. 2. 9 Therefore it teacheth how the Church must be governed. 5. No human form is sufficient, or able to govern the Church of Christ, wherein so many diseases are to be healed, and businesses to be dispatched, for the good of men's souls, and preserving the people of God, and upholding the Kingdom of Christ. 6. The Church is the house of God, therefore it is not to be supposed, since he requires us to 
Cipri. in serm. de Bapt. Chtist. Cip. de prescrip. advers. haer. Ignat. in Ep. Tral. jerom. in Esa. 3. Aug. Epi. 137. Amb. in 1 Tim. 5. Cipr. l. 1. Epist. 8. D. Bills. Perpetu. Gover●. pag. 3. Nec. Dis. 7. M. Bates 147. Diocese. Trial. 8. Protest. King. sup. 12, 13.  set our families in order, and he among men is counted a careless unthrift, that leaves his servants to do what they list: that he will himself neglect to give order, how both steward, and children, and servants should be dealt with all, besides these reasons, the Nonconformists allege the Testimonies of the learned to prove the position, yea some of the Prelates best Champions. D. Bilson (who was Bishop sometime of Winch●ster) saith thus. We must not frame what kind of Regiment we list for the ministers of Christ's Church; but rather ob●e●v● and mark what manner of external government the Lord hath best liked and allowed in his Church from the beginning,  
And as this Ecclesiastical power, is common to all Churches, and aught to be in all, for as much as they are all in dependant bodies, and have privileidges alike: so it is confined and bound within the Limits only of one particular congregation, and the greatest power ought not to stretch beyond the same, for in truth it is a great wickedness, for any person, or persons, to take upon themselves Ecclesiastical jurisdiction, over many Churches, much more over whole Kingdoms, and Provinces of people. Touching the order or carriage for the execution of it, this government is committed to a fellowship or company of Elders, consisting of lawful 
Tab. divi. Read. in Camb.  and true Pastors, Elders, & deacons, by whose common advice, according to the precise rule of the Scriptures, both the rest of the Church ought to be governed, and 
Offer for confer. 2. Prot. Kin. sup. p. 15.  all Church matters also ordered, and determined, reserving always, that liberty which God hath given to his Church. Of the election and ordinatien, of these officers we spoke in the first chapter, this only may 
Mark & make use of this, you that stand under a self-willed Diotrephes.  be added, that if any of these shall sin, he is as subject to the Censures of the rest, as any other member of the congregation. If they shall all sin scandalously, either in the execution of their office, or in any other ordinary manner: then the congregation that chose them freely, hath as free power to depose them, and to place others in their room.  

This is Christ commandment: woe therefore to such as know so much and do neglect it. D. Am. de cons. l. 14. c. 29. pag. 236.  And because the use of this Church government, serves for to reform abuses: the brethren therefore are to watch one over another, and when any one sinneth: If the offence be private, he must be admonished thereof secretly, and by the person alone which knows it: for except it be of necessity the fame of our brother is not to be hurt, his mind provoked, his offence enlarged, neither suspicion of reproach, & defamation needlessly published forth against him, but if he refuse to hearken, than two or three other members, must be taken for the purpose, and such as have 
Cartw. hist. Christ l, 2, p. 357.  best judgement, most ability to persuade, and in greatest estimation with the offender, and here again love is showed, seeing his amendment is still sought for, and nor his disgrace: if he will not yet acknowledge his offence, then must he be brought unto the Church, and there again be lovingly admonished, and sound convinced, of his fault, but if he be still incorrigible, & will not be brought by any means to repentance, than (after long forbearance, much waiting, and great patience, with grief and sorrow of the whole Church) in the name of our Lord jesus, he is to be cast 
Protest. from Scot 35. 34  out of the Church, and given over to Satan for the destruction of the flesh, and to be held as a heathen and publican: But if the offence be public, there is no use of private admonition: but it must openly be rebuked, and admonished, yet so, that the same be done circumspectly, seasoned with gravity, love, meekness, etc. Always aiming, at the offenders safety, and not his destruction: and special care is to be had, of every weak offender, with discretion of offences: If for all this, he remain incorrigible then must the Church proceed against him as before.  
Yet let it be minded, that no Church governor's may upon a●y secret informations, or suggestions, or private suspicions, go about, to bind men's consciences to accuse themselves of such crimes, and imputations, as cannot 
Engl. Pur. 29.  by Gods word plainly be proved against them, for such a course is most damnable, and tyrannous, and against the very Law of nature, devised by Antichrist, through the inspiration of the devil. Moreover, they ought with all patience and quietness, to hear what every offender can possibly say for himself, either for qualification, defence, apology, or justification of any supposed crime, or error whatsoever & they ought not to proceed to censure the grossest offence that is, until the offender have said as much 
Id. 28.  for himself, as he possibly is able; For it is an evident Character, of a corrupt Ecclesiastical Government, where the parties convented, may not have full liberties to speak for themselves, considering that the more liberty is granted to 
Def. Pet. for Refor. 198. M. Perk. vol. 3. upon jud. 388. Lear. Dis. Ec. discip. 92. Esa. 35. 8. Za. 14. 21. joel 2. 17. Rev. 21. Vlt. Psa. 100LS. Cartw. Histor. Christ. l, 2. 359. Neces. Disc. 96. Perk. upon Creed. vol. 3. 212. 1 Cor. 5. 9 2 Thess. 2. 14. 2 Cor. 6. Tayl. ●pon Tit. 3. 10.  speak in a bad cause (especially before those that are in authority, and of judgement) the more the iniquity of it will appear, and the more the justice of their sentence will shine.  
Again, excommunication must not be used, but as the last and desperate remedy, even as a chirurgeon trieth all gentle means, before lancing, searing, or cutting off. Indeed if the cause be great, weighty, and necessary, than it may not be omitted. Reasons. First, for the glory of God, that it may appear his house to be no cage of unclean birds, no sty of swine, no den of thiefs, no stews or brothelhouse, but the holy city, the seat & throne of justice, the temple of the living God, where the chaste virgin worshippeth, & where no Cananite may be suffered. 2. That the worship and service of God may be kept and preserved from pollution, contempt, and profanation. 3. For the good of the sinner himself, that he may see his fault, be ashamed thereof, and reconcile himself first to God, and then unto the church against whom he offended, and so be saved in the day of the Lord. So long as a harlot hath freely the society of chaste matrons, she takes no shame of her adultery but when all honest women reject her, then at last, etc. So a thief, if he be suffered to converse still with true 
Cartw. in the place before.  men, to have his liberty in city and country to the full, he will not be ashamed of his robberies, murders, etc. but, etc. It is just so in this cause. If open sinners be suffered in the church, and admitted to public and private communion in the exercises of Religion, certainly then (though they declare their sin as Sodom, and hide it not yet) they will not be ashamed of it, but rather, think they have not sinned, or it is so light and small, as they need not make any matter thereof. 4. The honour and the good name of the church is hereby preserved, which would be lost, if vile persons were left alone therein. 5. That others may fcare, for if 
Deu. 17. 13. Heb. 12. 25  this course be omitted, it may be a means, to embolden many to do the like.  
A member being thus justly excommunicated, he is not to partake in the spiritual good things, which the Lord communicateth in his church, as the Sacraments, prayer, etc. yet he may be admitted to the hearing of the word, because that is a means to humble him for his sin, and to bring him to repentance, which is the end of all Ecclesiast. Censures. Moreover, the rest of 
Perk. on the Cr. vol. 3. pag. 212. Cartw. lib. 2. Hist. Christ 358. First boo. Discip. p. 52.  the faithful must avoid all kind of familiar conversation with him, be it in eating, drinking, buying, and selling, yea in saluting and talking with him, so far as they are not bound unto him, in any of the bands of civil right and society. I add this, because excommunication unlooseth it not, but such as are of the family, or affinitic must perform all duties to such a one, which such a relation hath made his due, the husband to the wife, and the wife to the husband, the child to the father, the servant to the master, etc. so an excommunicate Magistrate, remaineth a Magistrate still, and 
Tail. upon Tit. ch. 3. v. 10. p. 709. 710.  must of all Christians so be acknowledged; Beside all lawful contracts and promises must be kept, and performed with him, & works of mercy showed to him if there be just and necessary cause. If the offender afterwards shall see his sin, and desire to be taken 
Protest. from Sco. p. 35.  again into the communion of the Saints, the church is to assent thereto willingly, yet so, as the party make public repentance, according to the proportion of the offence, a verbal profession of repentance sufficeth not; For 
D. Am. de consc. l. 4. c. 29. 2 Adm. 59 T. C. l. 1. 184. Tail. Tit. 3. 10. 712. see A●str. p. 165. to 205. Cart. ref. Rh. Test. Mat. 18. sect. 7. D. Am. de cons. l. 4. c. 29. 238. Protest. King. sup. p. 14. Discip. Eccles. 130. Demonst. Discip. p. 97. 98. etc. Crown. Christ. Mart. p. 10. ●ear. D. E●. 6. 99 Discourse. of abus. in the Ch. 88 89. etc. See Aretius in Mat. 18. v. 17.  so the most holy institutions of God, are exposed to the mockage of the wicked, and the action of the church placed only in an outward form. Therefore such evidences are required, which in the judgement of charity do declare true and sincere repentance, and which serve as probable witnesses of the thing.  
Be it here specially noted, that excommunication, and the absolution or reconciliation of the excommunicate, are actions common to the whole church, and not of any private person or persons: For howsoever the Elders for the peace, profit, and good order of the church, are to administer these ordinances, yet the whole church must give their consent freely hereto. In the Apostles time, and after, till the year 250. every man that was a member of the church, had in the church his voice in Ecclesiastical censures, causes, and determinations of the church. Christ doth not say, when there is cause of accusing or Censuring any, tell the Bishops, but tell the Church; and accordingly in the 
Mr. jacob Art. 6. 1 Adm. 6.  times of the Apostles, and long after, as the Epistles of Cyprian do manifest, they were judged by the word in an assembly of presbyters and brethren, as the incestuous Corinthian, which shows us, that neither one man, 
Fall of Bab. 16. Cipr. lib. 3 Ep. 10. and Epist. 14, and 19 August. lib. 3, cont. Epist. permenn. jerom. ad Demet. Epist. 1. Bucer de reg. Ch. l. 1. chap. 9 Calv. inst. l. 4, cap. 11 Sect. 6. Vrsin. car. pars 2, pag 532. Curt. cha. pow. 54. Fall of Babel, 30. 31 His. Trob. Fran. 62. Ans. to Bridg. 132 Neces. dis. 7. Park. de Pol. Ecc. l. 1. c. 15, p. 4▪  nor the Presbyters alone were judges in such causes, but Church, which by scriptures, either cleared, or censured any person accused, as by the word of God he appeared, either guilty or not guilty, etc. Many reasons are yielded by the Nonconformists, to prove this thing, and all objections made against it soundly answered, and the testimonies of the Learned alleged for it, as the reader may see largely in their books named in the margin. The like they speak touching the admission of any member into the communion of the church: that person which is to be joined, ought publicly to come before the face of the congregation, and there to be examined of his faith, knowledge, etc. and being found meet by the general consent of the people, he is joyfully received. But of this more hereafter.  
Moreover if the Ecclesiastical officers, shall refuse to do their duty yet may the brethren notwithstanding perform Church actions, and the same are to be esteemed good and lawful. To come unto a conclusion, this form of Church government here described, is unchangeable, ordinary, best, and perpetual, common to all true Churches, and to which all states must be subject, as well the rulers as they that are ruled: yea and the 
Def. disc. p. 16. 38. First book disc. p. 54. T. C. l. 1, 48 Park. de Pol. Ec. l. 1. p. 33. Def. disc. pag. 33. Fall Bab. 17.  preachers themselves, as well as the poor within the Church, and good reason: for the same is not a thing indifferent as some think, but a point of the Gospel, yea of the substance thereof, a matter of faith, and of necessity to salvation. I mean in such an absolute degree of necessity, as is of any ordinary outward means, especially to every church, and by consequence to every soul in it. And therefore as no common wealth can flourish, or long endure without good laws, and sharp execution of the same, so neither can the church 
First book disc. 50.  of God, be brought to purity, neither yet continue in the same, without the use and exercise of this ordinance, but lies open to all danger and confusion.  
Whatsoever the Nonconformists have here said, about Church government, we for our parts ascent wholly to it, and through God's mercy towards us do comfortably enjoy the same, and wish unfeynedlie, that there were in them, such zeal of God, and love of his house and ordinances, as to practise once themselves, the good duties, which they well teach others to do.  

SECT. II.  
THe Nonconformists in the former Section, gave us a good description of a true Church government, now let us hear what they say of their own in England, & compare them together. In this (as in the rest) we shall find great confusion, 
* No marvel, seeing the matter is of Babylon.  and therefore lest the reader should lose himself, I will observe some order in the handling of it, and first speak of their Ecclesiastical Officers. 2. Of their Laws, by which they govern. 3. Of their Courts, where they be executed; and lastly, of the manner how they are executed; and of all these breiflie, entreating still the reader to get their books, if he be not herewith fully satisfied.  
In the first Chapter Sect. 3. we were showed what their Bishops are: now some thing here is to be said of their dependant officers, which most wickedly under them minister the Ecclesiastical discipline of their Church, namely Commissaries, Chancellors, Archdeacon's, officials, registers, proctor's, doctors, summoner's, and the 
1 Adm. 17 Alt. Dam. 145. P. Print before T. C. l. 1. Alt. Da. 35 Pref. Ref. Answ. to Bancr. Alt. Da. 35 1 Adm. 15 Demons. dis. 40. Dialog. st. Chur. 13.  rest of that, Viperous generation. All these the Nonconformists say, are greedy Cormorants, servile varlets, a horned generation, base fellows, trash, the offspring of Romish Babel, murderous beasts, the scourges of all God's people▪ ravening rablers, which thrust away most sacralegiously, that order which Christ hath left to his Church, and proudly tyrannise over their superiors. The Papist is on their side, because he can shelter himself under them, to hide his idolatry: the Atheist is tooth and nail for them, because by them he enjoyeth carnal liberty: the man of most notorious life defendeth them, because he can from them, redeem the corporal punishment of his sins by money: at a word, 
Dial. strif. Chur. 125. 1 Adm. 17 Demonst. disc. 76. T. C. l. 1. 188.  all the rank adulterers, common drunkards, unthrifts, ruffians, horrible swearers and despisers of God's word take part with them. And no marvel: seeing these for the most part, are all Papists, and beside either bribers, drunkards, Epicures etc. So unmeet to be governor's, as indeed they ought not to be members at all 
Demonst. discip. Preface. De Eccles. disc. 137.  in any reformed Church▪ justly therefore are they said to be the root and cause of all the ignorance, atheism, schisms and treasons, in the Land, the nurses and cherishers of Recusants, and other Heretics, and of all 
Demonst. disc. 40.  the great iniquities and abominations that are committed therein; especially in regard they live by the faults of men: and will rather increase offences (that 
Sold▪ Bar. Zion's plea 135. 136. Fresh suit. l. 2. 406. Learn. dis. Ecc. Gou. 99 100LS. Neces. dis. 8, 9 Def. Pet. for Ref. 40, 236. Offer. conf. p. 2. Confer. p. 131. Thank. ack. p. 2. Alt. Dam. 42, 47. Abstr. 36, & 228. D. Strif. chur. 13. Mr. Bate 104, etc. Fall of Babel, p 83 Mr. Bate. p. 109, to 115.  their gain may increase) then use means to lessen any: and this experience daily showeth.  
As for their names and offices, it is testified by all the Nonconformists that they are all derived from Antichrist, and are therefore false, earthly, unlawful: and the discipline which they exercise: is not prescribed in God's word: never appointed by the Lord Christ, but taken wholly, and every part from the Pope, and used in the time of the greatest darkness under him: yea and it is defended by the same Canons, whereby his Popedom is supported: so that were it not for the help of the Papists, they have no authority either from God, or man, to help them either by reason, or learning.  
I may not here omit how the Refor. exceedingly condemn the offices of Church wardens and side men, and prove the same to be unlawful and hurtful, by many reasons. 1. Because they are counterfeyts of God's true officers, namely Elders, & deacons, which Christ hath left in his Church by divine institution. 2. They retain the mark of the beast in part, by serving the tyranny of the Hierarchy: so that it is not less warrantable to be a Masse-Preist, than a Churchwarden. 3. Their functions are devised by men and came first from Rome: and therefore they cannot 
Zion's pl. 136, 137, & 315. 316. Dial. St. ch. 119.  expect any blessing, or protection from God in their courses. 4. They are bound to most unlawful conditions: and so necessarily, either they must be perjured: or commit horrible iniquity, as to present their minister, if he use not superstitious Ceremonies: so those which will not come at their devised service, kneel at the Sacrament, have their children crossed and Bishopped, women Churched, join with the Litany, observe their holy days etc. And thus they minister matter of filthy lucre to the Harpies of the Prelate's courts. For these and such like causes, every good man is exhorted not to touch these unclean places: for if he do, 
Learn, dis. Ec. Gover. 109, etc.  he shall surely be defiled therewith. Their Collectors calling, also they judge unlawful.  

1 Admo. Pref. Zion's pl. 151. Repl. to Mort. 96. Abst. 19 Alt. Da. 30. Mr. Bal. upon Revel. 13. 2 Bright. Rev. 3, 195 Zion's pl. 31, 36, 37. Demonst. disc. 77. 78, 79.  Thus much of their Ecclesiastical officers, now for their Laws: these by the Nonconformists, are said to be foolish articles, slavish ordinances, lawless, perilous, Popish, wicked, and damnable Canons, shameful Idols, very devilishness, and hypocrisy. Invented by the dragon and Antichrist, our Lords enemies, in the time of popery, without any warrant of God's word, yea manifestly against it: and for what end serus it now in England? Surely for no other: but to strengthen the Kingdom of the beast▪ and the power of darkness & ignorance: to breed treacherous Papists, nourish superstition and popery, uphold the cages of unclean birds, as Archbishops, and L. bb. seas, arches, cathedral Churches etc. And destroy utterly the Churches of God, by crossing every faithful minister in the discharge of his duty, and every good Christian walking in the ways of godliness, and nipping in the head every good action. For these and many the like reasons the Nonconformists, have oft times desired that all their Ecclesiastical 
Abstr. 238  decrees, constitutions, provincial and sinodal statutes, Fatherly customs etc. Might utterly be abandoned and as froth and filth be spewed out of the common wealth. 
Necessit. Disci. 8. 9,  Yea as infectious and noisome boiles and soars, sent back again to the stinking sinks, and channel out of which they were taken.  

Offer for conf. pre. Alt. Dam. 25. 26. Zion pl. 32, 33, 47, 48, M. Bat. 170, 172, Eng. Puri. 29, 30, Def. of Pet. for refor. 220, 221, Park. on the cros. I●r. 4 2. Abst. 19  Touching the oath exofficio, whereby the Popish Prelates in Rome, and England, go about to bind men's consciences to accuse themselves, and their friends: the Nonconformists profess it to be a bloody Law, most damnable and dangerous, as cruel a racking of the mind, as the most exquisite torture of the body can be, this was invented by Antichrist, through the inspiration of the devil, that by means thereof the professors, and practizers of true religion might be suppressed and abolished. In very deed it is a lawless oath, given and taken against the Law of nature, contrary to the commandment of Christ. Mat. 18. and express word of God: against all equity and conscience, contrary to the common Law, the Canon Law, Counsels and imperial statutes, directly contrary to the nature of an oath: Beside such as take it cannot swear in judgement and righteousness, but are forced, either to accuse and betray their brethren, or by perjury to damn their own souls.  

Fall Bab. 33,  As their Ecclesiastical officers and laws, are all and altogether Antichristian and unlawful: so also are 
Curt. Ch. 37● T. C. l. 1, 187, Diocese. Trial. pref. Dial Sol. Bar. Tab. div. read. in Camb.  their bb. courts said to be Popish, Human devises, presumptuous insolences, such as were never planted by the Apostles in the primitive Churches, but long after erected by Antichrist, against God, his Church, and the Lawful jurisdiction of Eldeish p, & therefore as most Profane things they ought, to be rooted out.  
If I were not unwilling, to make this treatise large, I would here write particularly of their courts, that so every good man might both loath, and leave them the sooner. Howsoever, something I will say of each: although but little, for a man may perceive what is in the kaske, if he taste a spoonful thereof. Their court of 
Zion pl. 313, 314. 1 Ad. 16, Sold. Bar.  faculties, is said to be a Romish court a filthy quagmire, and poisoned plash of all the abominations that do infect the whole realm, out of it are dispensations given for boys and d●l●s, to have many benefices. For nonresidents, and such as do not preach, dualities, trialities, pluralities, tot quots, licenses to marry at any time 
T. C. l. 1. 87.  and place etc. Absolutions for money: and one man to be absolved for another, briefly the Popish enormities, and deformities of this b●se court, are innumerable, for it hath full power together with the Petty Pope, the Primate of England, to dispense in all causes, dispensed heretofore by the Pope of Rome, and more 
Alt. Dam. 70. 1 Ad. 3.  also. Not without cause therefore have the Nonconformists, desired that might be plucked down, and utterly overthrown without hope of restitution.  
As for the Commissaries court, that is, a petty little stinking ditch, which floweth out of that former great 
Sold. Bar. 1 Adm. 16 17.  puddle, a pack of popery a sink of corruption, a sea of idolatry, whereby Religion and godliness daily decays. In this court as in the other, one alone doth excommunicate, one alone sitteth in judgement, and when he will, can draw back the judgement which he hath pronounced, having called upon the name of God, and that for money, which is called the changing of Penance. In this Court for nonpayment of two pence, a man shall be excommunicated, if he appear not when ●ee is sent for, if he do not as his Ordinary would, from whom he had his Popish induction and institution, and to whom he hath sworn Canonicam Obedientiam, Canonical obedience, if he learn not his Catechism like a good boy without book, when it were more meet he should be able to teach others. To conclude: if he be not obedient to all these Lord Bishops Officers, by and by he must be cut off by excommunication. And as it is lightly granted and given forth, so if the money be paid, and the Court discharged, it is as quickly called in again. This Court pouleth Parishes, scourgeth the poor hedgepriests, ladeth Church wardens with manifest perjuries, punisheth wheredomes and adulteries with toyish censures, remitteth without satisfying the Congregation, and that in secret places, giveth out dispensations for unlawful marriages, and committeth a thousand such like abominations. God 
Pres. Diocese. Trial. Diol. strif. 110, 120, Learned Disc. of Eccle. Go. 132. 133. 134.  deliver all Christians out of this Antichristian tyranny.  
Their Bb. visitation is (as the Nonconformists say) an ungracious course, purposely devised to pick the purses of poor men, and to suppress those which are not friends to the Kingdom of Antichrist. In very truth it is holden for no other end almost, but to gather up fees, both ordinary and extraordinary, with daily new devises, to poll the poor Priests of their money, which they extort for seeing the Letters of orders, for Dynners' and such like matters. And yet a new invented pyl●age, whereby they compel men to buy Books of them for 4 pence or 6 pence, which are too dear of a penny or two pence: and not only such small Ware, but also great books, being such as every parish is appointed to buy, must be bought of them for two or three Shillings in a book dearer, than it may be bought in Paul's Churchyard: yea otherwhiles, though the Parish be furnished of them already, they are not authentical, except they be bought at Master Chauncellers & Official, at Master Registers hands. As for reformation of any thing in the Church, there are indeed many presentments, and men sworn to present matters, but little or none amendment at all doth follow. So that it is a common saying in the Country, when the presentment is once received, they shall never hear more of it. Soon after the Visitation or Synod, the petitbribing Sumner, rideth forth laden with Excommunications which he scattereth abroad in the Country, as thick as Hail● shot, against this parson, and that Vicar: This Churchwarden, and that Side-man, whom he himself, when he came to summon him to the Synod, for a Cheese, or a Gammon of Bacon, had undertaken to excuse for none appearance. But when he is once Excommunicated, there is no remedy, but he must trudg to the Chancellor or Official for absolution, who after he hath once absolved his Purse of a few Groats, giveth him his blessing, and sendeth him away. 
Answ. to Banc. p. 35 Ec. Gou. 134.   
Their Convocationhouse is held to be an unlawful assembly, stuffed full of Popish, and profane Chancellors, lawyers and other Ravening Wolves. None are chosen to come there, but such as are known to be utter enemies 
Supplic. to the Parl. p. 47. to 55  to all sincerity; and if it come to pass, that any man there seem to favour the cause of Christ, he is immediately banished out of their Synagogue. These Romish birds have always condemned the Lords ordinances; and all of them, bended and linked themselves together, to maintain gross corruptions, and 
Fresh suit ●. 1, p. 115, to 123.  to prevent Christ from bearing rule in the Church by his own Laws. In memory of man, they never concluded any thing for the common good of the Church, more than by others was better done to their hands: But much evil hath come from them, and more would, if their commission had served thereto.  
I had forgotten almost their high Commission, which is erected (say the Nonconformists) to suppress the liberty of the Church, and to maintain 
Alt. Dam. p. 36, 39  the usurped power of the perfidious Prelates; What is it but indeed the Spanish Inquisition? Set me up this throne, and Satan shall set up Papistry, or any other Religion whatsoever in short process of time; for they sit at the rudder, and may turn religion as it pleaseth them, and no doubt will, when they shall see a fit occasion, and themselves to have able power.  
We should come now to the 4. point, which is their manner of proceeding; Of this something already hath been spoken, but certainly if I should here fully set down the notorious vileness thereof, as the Nonconformists report it to be, a whole book would not contain the same.  

Curt. Chu. pow. pag. 34. & 6. Q. Chur. women. p. 28 Def. Pet. for refor. 129. Park. Cro. l. 1. 148.  Howsoever the Hierarchy will bear with Church Papists, and whoremongers, with nonresidents, idle, ignorant, superstitious, and adulterous Clergy men; admit freely a Doctor Lamb, or any like monstrous monster, to live peaceably amidst all his known abominations, and let go scott-free, and unpunished known Atheists, Charmers, Blasphemers, Drunkards, Fornicators, Heretics, Prophaners of the Sabbath, etc. Notwithstanding those, called Puritans, which will not observe their Traditions & beggarly Ceremonies, shall be hurried up & down to their spiritual 
Zion pl. pag. 125.  courts, upon every occasion, and there be scorned, derided, taunted and reviled with odious and contumelious speeches, eyed with big, and stern looks, have proctor's procured, to make personal invectives against them; made to dance attendance from court to court, 
Eng. puri. 26.  and from term to term, frowing at them in presence, and laughing at them behind their backs; never leaving molesting of them, till they have emptied their purses, or caused them to make shipwreck of their consciences, or driven them out of the Land, or lastly 
Dial. stir. Ch. 114. Dem. Dis. pre. sup. Gover. D. stir. Ch. 128. 114. 119. Necess. Discip. 15 Lear. Dis. Ec. Go. p. 92.  by imprisonment starved, stifled, and pined them to death. Thus they cherish vice, & correct virtue, give men leave to be any thing saving good Christians; Besides, in these unclean stews, all is done for money, nothing is regarded else, for money any sin may be bought out with them: but those which will not fee them, shall be cursed and cast into hell; for every trifle, although they have done no evil at all, but contrariwise for doing that which is right and good; And this is so manifest a truth, as the Prelate's Creatures have openly confessed: The Church Censures now a days do only touch the purse, evil doers when they have paid their 
D. Andr. ser. to the Convoc.  see, return scott free. If no money, then have at the off enders with the Episcopal Sword, presently at one blow they are cut off from the Church, delivered over unto Satan, proclaimed Publicans, Heathens, Anathema; For the most ridiculous 
Lear. Dis. Ec. Go. 99 1 Adm. 6. Fresh suit l. 2. 421.  things, and against every good man, these brutish thunderbolts do fly up and down, and only to be feared of the purse.  
And yet this is not the greatest wickedness which is committed by these peslilent fellows: for it is further affirmed that their learned preachers are excommunicated many times by foolish boys. No marvel therefore their censures, are not regarded, and that the Nonconformists, give counsel that no man should make any conscience of them, for surely they are of no more effect, weight or consequence, then if a villain or rogue, should give sentence of death against a lawful Prince. I forbear to mention the bawdy pleading, of their Doctors, and proctor's, in those courts▪ and the summoner's, yea and Registers themselves, it is so scurilous, unclean and beastly, as the Nonconformists, say it would grieve a chaste care to hear it; For the Archdeacon's and Chancellors', are fain to laugh it out many times, when they cannot hold their countenance any longer. 
¶ Here were a fit place for him, who published the lying libels, under the name of Lawn, Fowler, Saunders, and Bullard, for in those courts his unclean tongue might have matter enough to talk of. 2. Adm. 6.   
In the writing of these things there comes to my mind a speech, which a B. spoke once to me in private. I relating to him certain base, and inhuman carriages which they did me in his courts, out of great compassion he uttered these words: I pray God (saith he) to keep all good men out of their hands, his speech was good, but in what a case is he himself all the while, which upholds with both hands, these soul murderers, their court and courses, and yet in his conscience is persuaded that they are all stark naught.  
It is not needful that I proceed farther in this point, seeing the Nonconformists, do generally affirm, that their Church is still under the Bondage of Antichrists Government, 
M. Davis. pag. 2. Zion pl. 1●1. Neces. Di. 2. 3. 8. Brigh. Rev. 3. p. 202. Pref. Dio. Tri. Epi. to Read. Dem. disc. Prot. fr. scott. pag. 49.  the very same false & tyrannous discipline, that is portrayed out in the Pope's Canons, for which cause we refuse say they to have Christ an immediate King in the immediate government of the Church, so as great indignity is offered unto him, as if some base underlings unto a King, should commit his beloved spouse, unto the direction of the mistress of the stews, and enforce her, to live after the order of a brothel house. I will here conclude with this argument:  
Whatsoever is contrary to the institution of Christ, and his written word, is Antichristian▪ and is to be banished out of Church of the God.  
But the Government by Lord Bishops, with Episcopal domination, is contrary to the institution of Christ and his written word.  
Therefore it is Antichristian, and is to be banished out of the Church of God.   

SECT. III:  
WE have heard, what the Nonconformists say, of their Church Government: in this Section we will lay down our conclusions from it: and these are chiefly. 3. First, No obedience must be yielded to these Ecclesiast. officers I say, we may neither acknowledge their authority, nor in any thing, kind, or degree partake with them in their administration: but strictly avoid the same, as we would avoid wrath, and vengeance to come. There is no need that I allege Scriptures, reasons etc. (As before) for confirmation 
M. Bates 87. 88 154 Zion pl. 38. 107. 108. Protest. from Sco. 94. Mart. jun. 83. 84. Mart. sen.  of this, seeing the Nonconformists, go with us fully in the thing, and do affirm, that men ought not to appear, in their courts, neither to obey or regard their citations excommunications, warrants etc. Nor to receive any absolution from them, in a word, not to yield obedience to them: in any one thing, which comes from them, as they are Bishops, Archdeacon's, Chancellors, Commiss. officials, etc. For this were an acknowledging of them, and a way, to maintain them, in their usurpation, pride, 
Col. 2.  idolatry, covetousness, etc. Beside, we should suffer men, to rule then over us at their pleasure, and so not 
Gal. 6. 1.  stand fast in that Christian liberty, which the Lord commands us to do.  
Moreover it is certain, a man cannot obey the Bishop's Government, but he must necessarily, transgress, against the Laws of the Realm, and to prove this, an argument may be framed thus.  
Whosoever shall allow or countenance in word or deed, any foreign power, authority, or jurisdiction (and more particularily of the Pope of Rome) makes himself a transgressor to the King and to the Laws.  
But such as obey the B●. Fool. Government, do allow and countenance, in word and died a foreign power, authority, and jurisdiction, and particularly of the Pope of Rome.  
Therefore such as obey the B●. Eccles. Government, make themselves transgressors to the King and the Laws.  

1 Eliz. 1. 1 jaco. R.  Both parts of the reason are evident and clear as the light. The former, are of the words of the oath of Allegiance: Touching the later to weet, that the Prelates exercise a foreign power, authority, and jurisdiction, derived from the Pope: We have before sufficiently proved. And therefore it behoveth all the King's subjects, to look well to this thing, lest they be not only forsworn, but incur also the penalty of the Law: which is after conviction, forfeitures, judgements, and executions, due to high treason.  
Our second inference is, that the public assemblies of England are false and Antichristian: and therefore to beleft: this necessarily follows upon the former premises: for if they have not the power of the censures, and of excommunication: but stand under a government, which came wholly and every part from the devil, and Antichrist, then is their condition naught: the reason is, because this power is of absolute necessity, for the Churches of Christ, an essential property thereof, and serves not only for their well being but the being itself, for without this there can be no 
De consc. 1, 4, cap. 24 214.  coupling of the parts and members together. And so much D. Ames, testifieth. Now the assemblies of England were not gathered by any such power, but in their first constitution wanted the same, and had this 
Def. Pet. for Ref. p. 7.  false power, which is exercised at this day, as the Nonconformists do acknowledge. Our Arguments which we have used in this point, have been to this effect.  
Every true visible Church hath a power immediately under Christ to execute Church Government. But the public congregations of England have not any such power under Christ, to execute Church Government. Therefore they are not true visible churches.  
What they will say to this, I know not: but hitherto they have, either been silent, or answered to no purpose in the world: For it is usually their manner, to tell us how the Churches in Corinth, Pergamus, Thyatira, etc. neglected to execute discipline, as though there were no difference between omitting, to administer the ordinance, and the want wholly of it; yea and to have an Antichristian & Devilish in the room of it. Indeed herein they well resemble children, which being not able to read the lesson given them, do skip over, and take another easy one: So these, leave altogether the point in hand, which is to prove by God's word, that a true Church may want in itself immediate power under Christ, to execute Ecclesiastical Government, and may be subject to that which was brought-in by the Romish Beast: and talk of a matter, which I think no man ever denied. It is true, some have assayed to prove it, but after many thoughts, spent about it, we have had nothing but wind from them: namely of a city wiihout a wall: of a vineyard, garden, Orchard etc. Wanting a hedge, fence, bounds etc. And such broken stuff, not worthy of any answer: For where do they read in Scripture, that this power, which Christ hath given to his Church, is compared to a wall, hedge, etc. But rather may be better likened, to the power of the body, which receives food, and 
1 Cor. 5.  whereby excrements are purged and avoided, the want whereof were prodigious in nature, neither could the body possibly subsist and live.  
And here by the way, I think it convenient, to answer briefly, unto some reproachful passages, written by D. Lai●en, against the Separatists, he accuseth them, 
l. 1. cap. 14 pag. 38.  of strange and unsound conclusions: but names nothing: only from M. Park. Polit. Eccles. he Englisheth a syllogism in this manner. If Discipline be so necessary and also unchangeable, it is lawful to separate from such Churches as do not use it, (say the Prelates) but Discipline is unchangablie necessary, (say the Separatist) Ergo it is lawful to separate from such Churches as do not use it. The minor he grants to be true but denies the Major, and to prove it false he gives this reason. For want of an integral part of the whole; or of some essential part in itself (though not of the whole) is no sufficient ground for separation.  
He might with more credit and good conscience, have granted the Major also, then sought to refute it by frothy, empty, and impertinent words: for first he speaks as a man most ignorant of the nature of Church power, for were he able truly to define it: he should see that it is of such necessity, as a people cannot constitute themselves in the right order of the Gospel without it, as we have before expressed. 2. If the Bishop's Major as he terms it be well understood it, caries this meaning: discipline is so necessary, that where it is not, there can be no Church ordinances rightly administered: no true ministry worship▪ Sacraments, Censures, etc. And it is certainly so, and if M. D. have any thing to object against it, let him speak out, he knows his liberty. 3. If M. D. will but hold up his words against the light, he shall see they have not the face of an answer: for let his words be granted: what is this to the necessity of discipline, unless he could prove, that the same is not so essential but a true Church may wholly want it, The which thing, neither he nor any man is able to prove, and therefore he only begs basely the matter, but proves nothing; and therefore for the warm clothes, whereof he speaketh, he may even keep them himself, to cover the nakedness of his Argument.  
I will not here speak of his irreligious phrase, comparing the holy way of God, to hatching, neither of his untruth, to say that separatism was not before B. Whitgift wrote for Ceremonies. I think the man knows better, to wit, that from false ministers, worship, etc. the Saints have separated before Whit. either wrote, or was borne. If our practice be otherwise even by the testimonies of the Nonconf. let it be manifested. If this will not serve the turn, let him then take knowledge of what D. Ames saith: In the beginning of Queen Elizabeth's 
Fresh suit, l. 1. p. 10.  Reign, there was a Company of honest men, that for the Ceremonies, refused to join with the Parish assemblies at London, as appeareth in the examination of john Smith, W. Nixson, extant in a book called part of a Register. We could prove (if there were need) in King Edward's Reign, that there were some good Christians, which would not communicate with the Parish Assemblies, but there is no use hereof, seeing we have the word of God, to justify our practice.  
There is one thing more, which Mr. Dr. much talks of, and makes it even the burden of his song, i. e. that the Bb. are the authors of the Separatists Schism, their practice butteth full upon the others unreasonable and unsound reasoning. But what if it appear that Mr. Dr. Arguments do lead rather to separation, and that he speaks one thing, and practiseth another; Would not this be a strange sight, especially to himself? Now whether this be so, we will here try by some reasons, in his own mood and figure. If the book of Common-prayer, used in the assemblies of England, be an insectious Liturgy, Romish stuff, a devised service, and raked out of 3 Romish Channels, it is lawful to separate from such churches as do use it, (say the Learned) but the Book of Common-prayer, 
See before pag. 9  used in the Assemblies of England, is an in sections Liturgy, Romish stuff, a devised service, and raked 
Svons pl. 42 318, 314, ●●.  out of 3 Romish Channels▪ saith Mr. Dr.) Ergo it is lawful to separate from such churchlesses do use it, specially when they continue obstinate and incorrigible in the practice thereof, after due dealing and conviction, as I suppose Mr. Dr. will freely confess, they have done even after due means used, both by many godly Learned from time to time, & now at last by himself. If the ministry of the church of England be unlawful and 
See before pag. 27, 28  Antichristian, it is lawful to separate from it (say the Learned) but the ministry of the church of England is unlawful 
Zion's pl. 3  and Antichristian (saith Mr. Dr.) Ergo it is lawful to separate from it.  

Zion's pl. 111.  If the church of England hath not Christ's Key, she is not his house; (saith Mr. Dr.) But the church of England hath not 
Upon Rev. 3. pag. 202 Edit. 3. See before pag. 136 Zion's pl. 85, and p. 3. 314. 181.  Christ's Key, (saith Mr. Brightman and others) Ergo she is not his house, and so consequently to be separated from.  
To separate from corruptions is lawful (saith Mr. Dr.) the ministry, worship, and Church government of England are corruptions, (saith Mr. Dr.) Ergo it is lawful to separate from the ministry, worship, and Church government of England.  
I do not gather up these his arguments for any need we have of them, but to put him in mind of his own take heed: For if he say one thing, and do another, he may perhaps at last fall worse than upon the quick sands of separation, even into the bottomless pit of condemnation. And whereas I perceive he is not willing to be compared to Barrow; for my part I am not willing that he should, for Reverend Barrow was true to his grounds, and walked conscionable in the holt order of the Gospel: to which order Mr. Dr. hath been hitherto an utter enemy, but for what reason, let himself look to it. I have spoken the more, because of this man's insolent boasting against us, and the untrue reports, which he giveth forth of refuting the chiefest separatists: I hope now the world shall see what ability he hath in this thing, or otherwise all will have just cause to conclude, that Mr. Dr. will speak more to his good friends in private against us, than he is willing to have publicly known, to receive an answer to it.  
Our third inference is, If church government be a matter of Faith, necessary to salvation, as is any outward ordinance of God, and wholly wanting in the Assemblies of of England, than it is the duty of all the faithful there, (shaking off the Prelate's yoke) to erect this power, and exercise the same among them. I do not mean that any private person should meddle with the affairs of the Realm, but that every one, in his own person, do place himself, about the throne of God, leaving the abuses of the public state, to be reform, by such as have a lawful calling thereto. It is certain, this ordinance must be set up, retained, and practised, though Princes are utterly against it: We must not tarry one hour, to expect a new grant from men, to do our duties in the true worship of God, when as we have a sufficient grant already from heaven; for if we do, we shall surely dye in our sins, and our blood shall be upon our own head. The primitive Christians had not the Magistrates leave to serve God, yet they did, whatsoever he commanded them: Their practice is an example for us; and all believers are bound to do the like, as often, as there is the like just, and necessary occasion: For as the approbation of men and Angels, makes the ways of God, and works of religion, never a whit the more lawful, but only the more free from bodily danger, so neither can their disalowance make unlawful such duties of religion, as the word of God approveth, nor can they give dispensation to any person, to forbear the practice thereof.  
But because my purpose chiefly is, to show the judgement of the Nonconformists, touching religious ordinances, and the use and practise thereof, I will therefore lay down their words, that so the reader may see, how 
Mr Bate p. 41, 42.  well they, and we, in these things do accord, except in Obedience. The Magistrate (say they) is but the servant of the Lord, and therefore hath no power to bind the the conscience, neither can he exempt any man from obedience to God.  
Another saith, if the Law of man be wanting, yet the Church must not cease from doing her duty and exercise her power which is granted her by Christ, who hath also promised 
Alt. Dam. p. 15.  his presence, when two or three are gathered together in his name, therefore she may entreat, determine, and strengthen her decrees, and constitutions with Ecclesiastical censures, and punishments, notwithstanding the Prince will not assent, approve and ratify the Canons of the Church, nor confirm them by his laws and fortify them with temporal punishments. M. Wing an eminent Reformist, hath 9 reasons in print, to prove that all persons, are necessarily bound, to practise perpetually the ordinances and commandments of the Gospel, although the civil Magistrate allow not thereof, and because they are effectual and weighty. I will here lay them down.  

A Collection of sundry matters, to prove the use and practise of God's ordinance.  1. If the only sure way for comfort of our souls be the practice of God's ordinances for his visible Church under the Gospel, than we are bound to practise the said ordinances, notwithstanding the Magistrate do forbid the said practice. But the only sure way for the comfort of our souls is the practice of God's ordinances for his visible Church under the Gosp ll. Therefore we are bound to practise the said ordinances notwithstanding the Magistrate do forbid the said practice.  
2. All the Magistrates power wherein he is actually to be obeyed, is only where he commands or forbids, from God, or for God. But the Magistrate forbidding the practice of this way, doth not forbid from God nor for God. Therefore the Magistrate forbidding the practice of this way, is not actually to be obeyed.  
3. Where the Magistrate may not command, and be lawfully obeyed in the Negative part of any commandment of the first Table, there he may not forbid, and be Lawfully obeyed in the affirmative. But the Magistrate may not command and be lawfully obeyed in the Negative of the 2 commandment; Therefore he may not forbid and be lawfully obeyed in the affirmative.  
4. We cannot justify, specially the continued omission of any duty, and chiefly of the first table, unless we be by violence restrained from the practice thereof. But to omit the practice of these ordinances of God for his visible church under the Gospel, because it is not tolerated or allowed by the Magistrate, is a continued omission of a duty of the first table, and this not omitted by reason of a violent restraint. Therefore we cannot justify the omission of this duty.  
5. It is not lawful to omit the duty of charity, to relieve any poor saint of God, though the Magistrate forbid it: Therefore we may not omit this duty of piety, though the Magistrate forbid it.  
6. If the Lord foresaw the averseness of Magistrates to the practice of this church Government, and yet did never exempt nor dispense with the people's omission therefore, than we may not omit or forbear this duty, though the Magistrate do not tolerate it. But the Lord foresaw the averseness of Magistrates to the practice of this church Government, and yet did never exempt nor dispense with the people's omission of this duty. Therefore we may not omit or forbear this duty, though the Magistrate forbid.  
7. Whatsoever was commanded to the 7 Churches, to be practised under persecuting Magistrates opposing, that we must not omit, though the Magistrate doth not tolerate it. The practice of Church Government was commanded to the 7 Churches, Revelation 2 and 3. Therefore we must not omit the practice of Church Government, though the Magistrate doth not tolerate it.  
8. If the Church Government may be omitted, wheresoever, and whensoever the Magistrate doth not allow it, than it doth depend wholly for the practice of it on the will of man. But it doth not depend, neither ought it to depend wholly upon the will of man. Therefore the Church Government may not be omitted, when and wheresoever the Magistrate doth not allow it.  
9 If the Magistrate may forbid me the practice of the ordinances of God, than he may forbid me to be so good a subject, as I can be or may be: But the Magistrate may not forbid me to be so good a subject to Christ as I can be or may be. Therefore the Magistrate may not forbid me the practice of the ordinances of God.  
The Nonconformists are not alone in this thing, for all the reformed Churches affirm the same (viz.) that it is the part and duty of all the faithful to submit to the 
Harmony of confess. Sect. 10. Belgic artic. 28, & French artic. 26. See the History of Scotland p. 256. and 283.  Doctrine, and discipline, appointed by Christ, yea though the contrary edicts of Princes and Magistrates do forbid them upon pain of death; And so have their practices been many ages together, and there is good reason for it: For the Regiment and Government of the Church dependeth not (as the Nonconformists well teach) upon the authority of Princes, but upon the ordinance of God, who hath most mercifully and wisely so established the same, that as with the comfortable aid of Christian Magistrates, it may singularly 
Discourse of Eccles-Govern. p. 9 10.  flourish and prosper: so without it, it may continue, and against the adversaries thereof prevail; For the Church eraveth help, and defence of Christian Princes, 
T. C. l. 1. p 51.  to continue and go forward more peaceably and profitably to the setting up of the Kingdom of Christ, but all authority she receiveth, is immediately of God.  
Before we proceed to another point, we may here frame this argument: If the professors of the Gospel in England, have not among them a true church Government, but are under that which came from the great Antichrist, then are they bound to set up that ordinance of God, and to to practise it, not withstanding the Magistrate do forbid the said practice. But the professors of the Gospel in England have not among them a true church Government, but are under, etc. Therefore are they bound to set up that ordinance of God, and to practise it, notwithstanding the Magistrate doth forbid the said practice. These are both their own positions, and so soundly proved, that no man living is able to confute them. But some will say, this is hard to do▪ I answer, difficulties must not hinder duties: where we have an express commandment laid upon us, there all disputation must cease, of hardness, dangers, losses, etc. Excellently for his purpose speaketh Calvine: There is no travel or labour so great, which we must not endure, to the end we may enjoy the face of God, how perilous soever the passage be, be it (as they say) betwixt fire 
Sermon upon Psal. 27. ver. 8.  and water, yet let men go forward to have liberty, to serve and worship God purely: Is a man in going, pinched with famine or thirst, yet let him not faint, but scrape the earth rather with his nails, for food and maintenance, then be turned, or driven back from coming to the Temple of God.  
Many use to say: they wish all were well, and pray for reformation. To this I answer, it is not enough that we desire to have all things well, except we endeavour to make them so. He that wants and hungers for bodily food, deserves to starve, except with all he use diligence, and sore labour also, as he is able to get it. Again, prayers I confess are good, but without practice they profit not: The heart which sets the hand at work, and is full of zeal, obedience, sincerity, 
Exo. 14. 15  etc. shall do well, and prosper. When Moses stood crying at the red sea, what saith God unto him? speak unto the children of Israel, that they go forward. I am persuaded the Nonconformists pray daily for their deliverance from the Bb. government: but here is their fault, they go not forward, but are like him in the Prov: which lies in the ditch, and cries God help, but doth not seek to help himself, though he can, and is able.  
Others think because men's laws are against Christ, that they shall therefore be excused, in omitting their service unto him, but they will find it otherwise, and as for this shift, it denotes a most unsound▪ heart, for as we would repute that servant very naught, who being commanded by his master to do diverse things; doth only that which serves for his own credit, profit, pleasure etc. but the rest not being so, (though more weighty and necessary) he purposely omitteth: so certainly they carry the broad Characters of notable hipochrites even in their foreheads, which walk only in such ways of Christ as lie open for them, by the authority of man, where they may go with good leave safely, and free from all bodily danger▪ but where the commandments of God, are hedged up with thorns, by men's prohibitions, there they fowllye step aside, and walk corruptly▪ when the Apostles were sent forth to plant Churches, if they should have left the Lords work, because they were forbidden to preach in the name of jesus, they had surely sinned, and would have been greatly punished for it; are not the ordinances of the Gospel, as strictly to be kept 
Upon psa. 51, ver. 7. p. 200, 203  now, as heretofore? yes surely, Mr. Hierom saith, that such outward observances in matters of religion, as are of divine institution, not the least of them are to be neglected, despised or difused, until he that ordained them shallbe pleased in express terms, to disannul them. If not the least must be omitted, than not Church government, because it is a chief ordinance, and without the which (as I said before) no public worship can be rightly administered.  
There are some, which out of tenderness of conscience refuse to kneel in the act of receiving, and do take the Sacrament sitting. Moreover do meet in private families, to Fast and Pray together; and are persuaded that herein they do well, though their practice be forbidden by the Magistrate. Now I desire these seriously to consider, if they may lawfully perform some religious duties against Human Laws, why not others? and specially if they be such duties, as serve more for God's glory, the furtherance of the Gospel, the edification of the Church, and salvation of their own souls.  
I do not find any thing written by Dr. Ames about this point, although he well knew that one main ground of our separation from their Parish Assemblies, is because (as the Nonconformists affirm) they want the power of Christ, and stand under that which was taken wholly from the Pope; yet it may be, he thought that he had said enough hereof, in the Addition of his first book, pag. 26. where he repeats certain words, which had been before printed in his reply to D. Morton: If 
Pag. 31.  Gaius (saith he) had made a separation from the Church, wherein Diotrephes lived, whether the Apostle john had been the cause of that scandal, because he condemned his abuse of excommunication. This speech (saith D. Burgess) is the weakest pretence that could be devised; and truly so it is, and therefore I marvel, seeing he was told so much that he had not either said something for his own defence, or blotted it out, that so the weakness and impertinency of it, might never have been seen. Could not D. Ames perceive any difference, between the abuses there noted by john in Diotrephes, and those which are mentioned by the Nonconformists, against the Church of England; we do not read, that Diotrephes is said to be an unlawful and Antichristian minister, that he had brought into the Church a devised worship, had set up a false Government, yet such are the faults which the Nonconformists have found out, in the Church of England; I wonder therefore, that the Doctor should so much overshoot himself; For though we do not think, that it was lawful, either for Gaius, or any other member of that Church, to separate, because Diotrephes played the Diocesan (but they were to stay, and seek his reformation) notwithstanding we think, yea, and do know of a certainty, that from a church, where the ministry, worship, and government is unlawful and Antichristian, we may warrantably depart; and such is our Separation by the Nonconformists Principles.  
Thus Reader thou hast heard the most, and all which Dr. Ames hath said, to maintain the reputation of their grounds, charged with Separatism; now if thou considerest how effectually he hath refuted the Rejoinder, in the matter of Ceremonies, but contrary wise about this point of Separation, how he speaks either nothing, or nothing to any purpose, thou mayst well perceive that in the former, he had the truth with him, but not in the other, although (it seems) he was unwilling in plain terms, to give the case away.    

CHAP. IU.  
THat the ministry, worship, and church government of England, is not lawfully to be joined with, we have evidently already proved by their own Principles: In this Chapter we will speak of their Church, observing still the former order, that is: 1. I will show their Tenets, touching a true visible Church. 2. How far their English Church by their own testimony differs from, and is contrary to it. 3. I will lay down our inferences and conclusions. 4. Answer to such Objections, as may seem to carry most weight against them.  
To let pass the strict signification of the word (church) and also the sundry acceptations of it; concerning true visible churches, the Nonconformists say, that there are none, but particular ordinary congregations, 
† Offer for Confer. pag. 2. Diocese. Tri. p. 12. Neces. of Ref. p. 64, 65. First part of repl. in answ. to D. Down. Defen. l. 1. par. 2. p. 44, etc. & second repl. l. 3. chap. 1, p. 177, etc.  such Churches, and such only, they affirm God erected, but as for national, Provincial, Diocesan, they are now of human institution, & altogether unjustifiable by the scriptures. The author, institutor, and framer of every true visible Church, 
a M. Cleu. upon pro. ch. 9, ver. 1. p. 3.  is only Christ: for he alone hath the disposing of the word, vouchsafing it to some, and denying it to others; and it is his spirit, which converteth men's souls, and begetteth them to everlasting life, and so they become stones for this building.  
For the persons whereof the same are constituted, they ought to be a Faithful People, called 
b M. jaco. institut. of true vis. chur. pa. 7. M. Bradsh unreason. of separ. p. 107. Fall of B. p. 50. 1 T●. 3, 15. Esa. 2, 2. Zach. 8, 3. Esa. 5, 1. Song. 4, 12 Ephe. 4, 16 Son. 4, 10, 7 1 Pet. 2. 9 Psa. 48, 3. Protest. from Scotl. p. 22. T. C. l. 1. p. 50. Neces. disc. p. 7. M. Bradsh unreas. of sep. p. 107. Mr. H. upon Psa. 110, ver. 3. fol. 396. T. C. l. 1. p. 51. M. Iacob● institut. of true vis. ch. p. 2.  and separated from the world, and the false worship, and the ways thereof. Such I say as keep the Commandments of God, and the faith of jesus; for how else should the Church be, the House, Mountain, and Temple of the eternal God, his Vinyard, Kingdom, Heritage, and enclosed Garden, the body of Christ, his spcuse, love, sister, Queen; a chosen generation, a holy nation, a peculiar people, and the joy of the whole Earth. Howsoever therefore there may be Hypocrites, which bear the face of godly men in the church, whose wickedness is only known to God, and so cannot be discovered by men, yet in the churches of Christ, there ought to be admitted no drunkard, no whoremonger, etc. at least, which are known, because the temple of God must be kept as near as it is possible, free, and clean from all pollutions, and profanations whatsoever.  
The means whereby men are made fit for this Church of God, is by the word, when they have well proffited by hearing the same, they are then freely, and of their own accord, to present themselves to the Lord, that is, either to join themselves to some true Church already constituted, or by voluntary profession of faith, and obedience of Christ, to knit themselves together in a spiritual outward society or 
Mr. Bate p. 26. Offer for confer. p. 2 Ephe. 2, 12 R●. 9, 4, 5. 1 Cor. 5, 4 Luk. 1. 71. Zach. 2. 10 11. Mat. 28, ult. Protest. from Scot p. 22. Dr. Ames de consc. l. 4, c. 24. p. 211 212 Rev. 1, 13  body politic; Now every true particular congregation assembled lawfully in the name of Christ, is an independent body, and hath by Christ's ordinance power to perform all public worship, for unto it appertaineth the covenant, the worship, the sacraments, and all ecclesiastical discipline, having also the promises of peace, love, glory, and salvation, and of the presence of God, and his continual protection, and for this cause, it is the duty of every faithful christian, to make himself actually a member thereof. 1, In respect of God's institution, Matth. 18. 17. in which not only the precept is contained: but a certain necessity of the means. 2. In respect of the presence of God, & of Christ. For if we will come to God, we ought then to come to that place where his presence is in a special manner, & where he is to be found, of all such as seek him with the whole heart. 3. In respect of God's glory, the which by this means is publicly propagated, 
Psal. 65, 5, and 133, 3  and advanced; For as the name of God in the old Testament was placed in jerusalem, so now it is in the Churches of the Saints, although not in this or that 
1 Cor. 5. 12.  place. 4. In respect of God's covenant and promise, for those which are in the Church, are directly (as it were) joined to his blessings, the which are there poured forth abundantly upon them. 5. In respect of our profession, for otherwise it cannot be, but those evidences 
Heb. 10, 24, 25. 1 Cor. 11. 17, and 12, 25, 27. Rom. 1, 12  will be darkened, whereby the faithful are discerned from unbelievers. 6. In respect of mutual edification, which necessarily follows, upon our joining together in the fellowship of the Gospel.  
Touching the manner and order of this joining unto true visible Churches, the Nonconformists do 
Fall of B. pa. 30. Cur. Chu. pow. p. 54  describe it thus: He which is to be received, first is to go to the Elders of the Church, to be well informed and instructed by them, and to have his cause by them propounded to the congregation, afterwards he is to come himself into the public assembly, all men looking upon him with love and joy, as upon one that cometh to be married, and there he is to make a profession of Faith, and to be asked sundry needful questions, to which he having well answered, and being found worthy, by the consent of the whole Church, is joyfully to be taken into their communion; and this they say, was the practice of the primitive Churches: For 
Lib. 6.  Eusebius reporteth in his Ecclesisticall History, that a Roman Emperor, named Philip (who first became a 
Neces. dis. p. 172. printed at Geneva.  Christian of all the Emperors, and first submitted the Roman Empire unto Christ desiring to communicate with the rest of the Church, was not admitted, before he had openly made profession of true religion.  
When a people are thus established, in the faith and order of the Gospel, their care then must be to walk unreproovablie. and as in the natural body, every several member is (as it were) the member of every other, in serving to their good, as the eye doth see, the 
Cartwr. Cate. of Christ. Rel. p. 303 304.  hand doth take, the tongue doth speak, for the good of any other member: so must it be in the church of God, every person according to his place and calling ought to be as profitable unto the rest as he can, and 
Neces. dis. p. 171. 172  specially their godly watchfulness must be, to keep their communion clean and pure; and therefore no unholy person may partake with them in the holy sacraments, but such only (as far as men can judge by their outward profession) that do belong truly unto Christ; When any one among them falls into sin, 
T. C. l 1. p. 50.  he must be lovingly admonished thereof, and brought to repentance, or else to be cut of by excommunication, if he continue obstinate in his sins. How this 
See p. 130 138.  duty of brotherly admonition is to be performed, we have already showed, this only is to be added, viz. that it ought necessarily to be practised, & may not be omitted, for certainly the toleration of known iniquity, is a grievous sin of the church, & in its own nature 
Rev. 2, 20. 1 Cor. 5, 6 Cur. chu. pow. p. 20. D. Ames de consc. l. 4, p. 212. 213.  tendeth to the corruption thereof, yea it defiles the communion Hag. 2. 13. and every one makes himself guilty of the pollution, which doth not endeavour as much as in him lieth, to remove such offences: In a word, this mixture which ariseth by toleration, much hinders the comfort and edification of the godly.  
As in all the rest, so in this point the Nonconformists and we, are of judgements alike, and it is our great grief, that they will not join with us in practice also, and make themselves members of such true visible churches, as here they have well described, for so should Gods name be glorified, the Gospel propagated, Satan's, and Antichrists Kingdom much weakened, and themselves obtain mercy in the great day of the Lord. They pray, let thy Kingdom come, but how do they think, that ever they shall behold the beauty and glory thereof, seeing they resolve not to set their hands unto the raising of it up, but do leave the work wholly to the Magistrate: so that if the arm of flesh will not build a spiritual temple for the Lord, he is likely for their part, to have none at all: but whether such courses will not prove ill at last, I leave it to themselves to think of.  

SECT. II.  
WE heard before what a true visible Church is, now it follows, that we show how every way contrary to the former pattern, the English assemblies are said to be by the Nonconformists. First, they acknowledge, that their reformation at first after Popery, was 
Fall of B. p. 30, 31  not rightly founded, because neither then, nor ever since, was there any profession of Faith publicly made by the persons, which entered into Church estate, but indeed it was then held, and so it is at this present, a sufficient 
Curt. cha. pow. p. 54  thing to be members of their churches, if men come to their service and Sacraments, take the oath of allegiance, and be conformable to their wicked Ceremonies, whosoever doth this, passeth for a Protestant; howsoever in practice he be a Papist, Arminian, etc. yet is he more regarded than the most sincere Christians, whom they call Puritants. And by this means it is, that in the bosom of their church are swarms of Atheists, Idolaters, Papists, erroneous, and heretical Sectaries, witches, Charmers, Sorcerers, murderers, thiefs, adulterers, 
D. Chater. Serm. on Rom. 12, pag. 65, 66 Neces. dis. p. 33. Mr. Perk. on Mat. 6. ver. 9 p. 126, vol. 3.  liars, blasphemers, oppressors, voluptuous persons, whose God is their belly.  
Moreover, such is the great ignorance of God, and his truth among them, that the greatest multitude by many parts, do not understand the Lords prayer, or the articles of Faith, or the doctrine and use of the Sacraments, there are not five, among five score, which do understand the necessary grounds and principles of Religion, 
Dialog. concern. strif. of the Chur. pa. 99, 100  but many thousands, which are men & women grown, if a man ask them how they shallbe saved, they cannot tell.  
Mr. Nichols esteemed a forward preacher amongst 
Mr. Giffar. count. div pa. 48.  them saith. We find by great experience (and I have now five and twenty yeeares observed it) that in those places where there is not preaching, and private conferring of the 
Plea of the innocent. p. 218  minister and the people; the most part have as little knowledge of God and of Christ as Turks and Pagans, and to prove this, he gives an example in his own flock, for I have been in a parish (saith he) of four hundreth communicants, and marveling that my preaching was so little regarded, I took upon me to confer with every man and woman, before they received the communion; and I asked them of Christ, what he was in his person? his office? how sin came into the world? what punishment for sin? what becomes of our bodies, being rotten in the graves? and lastly whether it were possible for a man to live so uprightly, that by well doing he might win heaven? In all the former questions, I scarce found ten in the hundred to have any knowledge, but in the last question scarce one, but did affirm, that a mau might be saved by his own well doing, that he trusteth he did so live, that by God's grace, he should obtain everlasting life, by serving of God and good prayers.  
And it is no wonder, that the condition of the people is generally thus, seeing they think that all the service of God, to lie in churching, crossing, kneeling, 
Quest. concer. chur. of women. pag. 63.  and being houseled, (as they call it) at Easter; and as for preaching, they hold it a superfluous and needless ceremony; and therefore when their service is done, they take it, they may Lawfully go out of the Church, though the minister be ready to go into the pulpit.  

Mr. Hern. on Psa. 51, pag. 309. Cathol. confer. pag. 164. M. Giffard Dialog. between a Pap. and Prot. p. 38 Preface to his Counterp.  Moreover, they say, that the greatest number of their people, are so wicked and vile, that were it not to save their purses, and for the Laws of the Kingdom, which do constrain and compel them, to make some outward profession, they would make none all. For as Mr. Fenner saith: Every man followeth the pride, covetousness, whor●d●me, drunkenness of his own heart, and no man remembreth joseph; the bars are filled with plead, and the streets are full of the cries of the poor, fullness of meat, and contempt is among us, and who considereth? yet if this our sin were only against men, and not against God, there might be some hope. But when the mouth of the blasphemous swearer is not tied up, and the hands of the idolatrous generation of Atheists and profane persons, be not chained, when the most holy and precious word of God, is manifestly contemned, the joyful and heavenly tidings of salvation, so negligently and ungratefully trodden under foot, the true and faithful messengers pursued, arraigned, and diverse ways afflicted: then if the old world for malicious imaginations; Sodom and Gomorra for pride, fullness of meat, and unmercifullnesse; If jerusalem for abusing Gods Prophets, & wilsu●nes were destroyed, what may we poor careless people look for, if we do not repent, but (as it is almost universally feared) speedy ruin, and utter desolation.  
Another saith: What Christian heart is so stony, that doth not mourn? what eye so dry, that doth not shed tears? yea rather gush out with tears, to consider and behold, the misery of our supposed glorious Church, by the spiritual nakedness, blindness, and poverty thereof? I mean the great ignorance, the superficial worship of God, the fearful blasphemies, and swear in houses, and streets, so also the direful cursings, the open contempt of the word and Sacraments, the wicked profanations of the Lords days, the dishonour of superiors, the pride, the cruelty, the fornications, the covetousness, 
Defen. of certain argum. ag. G. Powel pag. 61.  the usuries, and other the like abominations, almost as grievous, as either heretofore in the time, or now in the places of popery, when and where there was no preaching at all of the Gospel.  

Neces. dis. p. 9●.  It is also further testified, that the holy things among them, are prostituted, and set open to adulterers, fornicators, drunkards, and all kind of vicious and sinful livers; They set no porters at their church doors, to keep out the polluted, but every unclean person is 
Plain declare. of Eccl. disc. p. 172. Curt. cha. pow. p. 40.  permitted to enter freely. I say, all may come boldly to the Lords supper; they look after nothing but this, that they kneel, which if they do but observe, be their life and religion then, what it will, it matters not. Thus are the mysteries of God profaned, in that, they communicate with Papists, & other unclean people.  
To draw unto a conclusion, not only are their congregations, said to be unrightly constituted, & to be impure & unholy lumps, but (which is the depth of misery) they 
Neces. dis. p. 174.  have no means (as they stand) of reformation; for the wholesome remedies, appointed by the Lord, to keep out unworthy persons, to preserve pure and clean God's ordinances, and to take away offences, is not among them; and here the reader may see what the reason is, that they say, the walls of Zion lie even with the 
Supplicat. pag. 67. 1 Admon.  ground, and they have not scarce the face of a Church. For if it be as these men report, it is Babel, no Bethel, which they have erected. I could name others of them, which write the same things, but we have enough, to raise our conclusion; the which I will lay down thus:  
All true visible churches, gathered, and planted, according to God's word, consisted in their constitution of Saints only: But the Churches of England, after Popery, were not so constituted, but on the conirarie for the greatest number, of profane people, even mockers and contemners of religion, as Atheists, Idolaters, Sorcerers, Blasphemers, and all sorts of miscreants, and wicked livers. Therefore the Churches of England are not true visible churches, gathered, and planted, according to God's Word.  
There is never a part of this argument, that they can deny, unless they will let fall their own Principles. For the assumption, I make no question, but it will pass without exception, and none of them will have the face to oppose it, considering how generally the thing hath been affirmed, & still is upon all occasions, both in word and writing. Now that the Proposition may appear as true also. I will prove the same, 1. by Scriptures, 2. by reasons, 3. by the testimony of the Learned: Of all which in the next Section.   

SECT. III.  
IF we take a strict view, of all the Churches which the Lord hath constituted since the beginning of the world, it will appear that at the orderly gathering and planting, the members of them were all holy and good. I here intent of visible & external holiness, and so far as men may judge, and not of that which is within, and and hid from us: For I doubt not, but in God's sight the purest congregation on earth might consist at first of good and bad, and yet of men, every person to be judged truly faithful, and sanctified, until any one by 
D. Field of the ch. p. 3, 4, etc. 2 Pet. 2, 4. jude 6. Eccl. 7, 29.  his iniquity, outwardly committed, appeared otherwise. Not to speak of the Church of Angels, which God created in heaven, and which were all holy and good, till some by transgression fell away. Neither of it in Paradise, consisting of two persons, & both true believers. After the fall, the constitution of the● church, in the covenant of grace, was of good matter, & such was the Lords care, to have the practice of it still preserved, 
Gen. 12, 1, and 17. Rom. 4, 11 joh. 15, 19 2 Pet. 1▪ 4.  that he thrusted out Kain from the same, for the great wickedness, which he fell into.  
The Lord sealed not up with Abraham, the seal of the righteousness of faith, until he left his Father's house. and that idolatrous place, wherein he had lived; which 
Psa. 45, 11 Rev. 18. 4, 2 Cor. 6.  signifieth to us, that all men must necessarily come out of the world, and from worldly corruptions, or else they are uncapable to have a Church covenant in Christ, confirmed unto them of God.  

Rom. 1. 7. 1 cor. 1, 2, Gal. 3, 3, Ephes. 1, 13 Phil. 1, 1, Colos. 1, 2, 1 Thes. 1, 5, 9,  As for the visible Churches, planted by the Apostles, it is evident, that in their collection, they consisted of, such & none other, as were called by the Gospel, confessed their sins, believed, walked in the spirit, and separated themselves from the false state, in which they stood members before. Such a beginning had the congregations in Rome, Corinth, Galatia, Ephesus, Phillipp. Colosse, Thessalonica, etc. & who dares affirm, that there was one man or woman admitted a member at the constitution of any of these Churches, which had been known to be an i'll liver, and did not first manifest sound repentance thereof.  
The matereall Temple was a type of the visible churches under the gospel, now we read that it was built from the very foundation of costly stones, of Cedars, 
1 King, 6, 17, 18,  Algum, Fi●●e, and the like choice and special trees, and those all prepared aforehand, hewed and perfect 
2 chro. 1, 8, 9  for the building, so that neither hammer nor axe, nor any tool was to be heard in the house, in the building of it, no common or vile thing, was used towards it, neither might any polluted person enter into it, and offer, until he had repent, and embraced the faith, and been cleansed from his filthiness: by the gates of 
2 chro. 23 19 Leu. 22, 19 and 27, 11.  the house were Porters set, to keep the unworthy out. Upon the Altar there might be offered no unclean beast, no nor that which was clean, having a blemish upon it. What in all this was signified? Surely this: Such as will build a spiritual house for the Lord to dwell in, must be a holy people: for he is of that infinite 
Psa. 5, 4, 5, Hab. 1, 13.  purity, that he will not vouchsafe his special presence, unto profane companies, which join themselves together; and therefore let it be far from all men to prepare a place for him, with such trash, or to defile his holy things with such unclean persons, or to offend his nostrils with the stench of such sacrifices.  
The reasons upon which our proposition is grounded, are these, 1. All wicked men are forbidden expressly by the word of God, from meddling with his covenant or ordinances: Now if men to escape temporal punishment, are afraid to transgress against the Laws of worldly Princes. Much more fearful should 
Psa. 50. 16. Esa. 35, 8. Zach. 14, 21. Rev. 21, Vlt.  they be to break his▪ who is the King of Kings, and will inflict for it, upon their souls and bodies torments eternally. 2. That which destroyeth a Churchy, and makes it, either to become a false Church, or no church at all, cannot be a true Church, or be true matter whereof it is made: but men visibly wicked, and profane make the Church, a Synagoge of Satan, Babylon, Sodom, Egypt; and so to be spewed out, and removed. 3. It is against sense and common reason, that a Church should be constituted of unholy People; For as in a material 
See Mat. 3, 2. Act. 2, 37. 41.  house, the wood and stones must be first prepared, and then la●d orderly in the building; So in the spiritual▪ men and women must by the word of God necessarily be first reform, before they are any way fit, to have any place therein. 4. They which have no right to the holy things of God in the church, are not to be admitted into it, neither is that Church, which is gathethered of such persons, rightly constituted; But men of wicked conversation, have no right to the holy things of God in the Church, and therefore that Church, 
Mat. 7, 6.  which is gathered of such, is not rightly constituted. 
Ephes. 2, 1  5. They cannot perform the services and duties of members, for they are spiritually dead. If a master 
Rom. 12, 1 1 Pet. 2, 5.  will not covenant with one to be his servant, which hath in him no natural life: much less, etc. 6. They have not Christ for their head, and therefore cannot be of his body; For as in the natural body, there must be first a natural union of the parts with the head, before there can be any action of natural communion, between the head and the members, or one member and another; So in this spiritual body, the members 
joh. 15, 2, 4 5. Rom. 8.  must be first united with Christ the head, and become one with him, before they can any way partake in his benefits, or have communion one with another, as members of the same body under him the head. 7. They are altogether uncapable of this covenant; For 
Rom. 7, 2  as a woman, which hath been once a wife, cannot marry again with another man, until her first husband be deceased, or she from him lawfully divorced. so neither 
Hos. 2, 19, 20.  can these be married to the Lord, till they have mortified their corruptions, and put the world and Satan away, unto which before they were (as it were) married 8. The Godly and wicked are contraries, guided 
Gal 5, 18.  and led by different causes: Now two contraries are not capable of one, and the same form.  
Thirdly, for this we have the judgement of the learned also. There must be (saith Molierus a profession of true 
In Psal. 15  religton, and obedience yielded thereto, at least outwardly, to become a member of the visible Church. Beza saith, 
Annot. in Act. 2, 40  He is rightly joined to the church, which separates himself from the wicked. Paul calls the Romans Saints (saith Aretius) to put a difference between their former estate wherein 
In Rom. 1, 7  they lived, which was unholy and impure, and the condition to which they were now called. Piscator affirms, The matter of a particular church, to be a company of believers. Mr. jacob in his definition of Christ's true 
Volumen. Thes. Theolog. p. 356  visible Church, saith, that those which join in a spiritual outward society, or body Politic together, must be a faithful people. Mr. Bradshaw saith, they must be a people, called and separated from the world, and the false worship, and 
Exposi. on Numb. 23 v. 9, p. 158  ways thereof, by the word. The same speaketh Mr. Attersoll, and allegeth these Scriptures for it, Gen. 4. 26, and 12. 1. Iosh. 24. 2. 3, & 23. 7. 8. Num. 6. 2. Leu. 20. 24. 26. joh. 15. 19 Act. 2 40. 41.  
I could name many others, 
† See Mr. Fenner Sacra. Theolog. l. 6, 0. 3, p. 90  which write the same thing, but there is no use thereof. Only it cannot be amiss to show, how the Church of England makes this, an Article of her Faith, as the Prelates have published it in her behalf.  

Articl. of Relig. 19  The visible Church of Christ, is a congregation of Faithful men, in the which the pure word of God is preached, and the Sacraments duly be ministered, according to Christ's Ordinance, in all those things, that of necessity are requisite to the same.  
Thus the Proposition being proved, and the assumption acknowledged to be true, the conclusion must needs stand firm (viz.) that the Churches of England are not true visible churches, rightly gathered, and planted, according to the Scripture; and therefore by necessary consequence lawfully to be separated from.  
Before I end this point, I will here lay down some few Syllogisms, intyrelie made up, between the Inconformists, and Conformists, all concluding the forenamed position.  
That Church which hath not a Lawful ministry, is not a true visible Church: But the Church of England hath not a Lawful ministry; Ergo the church of England is not a true 
Babel, not Beth. pag. 108, Challenge. chap. 1, p. 33, 34,  visible church.  
The proposition is affirmed of the Conformists, as Burton, Sutcliffe, etc. The assumption is granted by the Nonconformists, as we have in the first chapter largely showed.  
The true visible church of Christ, is a society of believing and Faithful people, and a communion of Saints (so say the Conformists) but the church of England is not a society of 
Sntcl. challenge. p. 40, & answ. to the excep. p. 65  believing and Faithful people, a communion of Saints (thus write the Nonconform. see p. 169. etc.) Ergo, the church of Engl. is not a true visible church.  
The true church is the King's daughter, described in Psal. 45. But the church of England is not the King's daughter, so described: Therefore the church of England is not the true 
Burton in answ. to H. cholm. p. 100  church of Christ.  
The Proposition is laid down by the Conformists, whereby they prove Rome a false Church. The assumption is the Nonconformists: For if they say the truth, their members have not those qualities, belonging to the King's daughter; neither their Priests nor people. See pag. 15. 16. 39 137. 169. 170.  
The true church of Christ is the Flock of Christ, but the church of England is not the true Flock of Christ▪ Therefore the church of England is not the true church of Christ.  

Burton in the same book pag 99  The proposition say the Conformists is undeniable, Son. 1. 6. 7. Act. 20. 28. joh. 10. 16. The assumption is proved by the Nonconformists Principles, compared with joh. 10. 3. 4. 27. Christ's flock hear his voice, and know it, & follow it, but the Church of England, submitting to an unlawful ministry, worship, and discipline, hear not Christ's voice, nor know, nor acknowledge, nor follow it, but the voice of Antichrist.  

Sutcliffe challenge. ch. 1, pag. 6, Arg. 9  The church of God doth keep the doctrine of the Apostles & Prophets, without addition, alteration, or corruption (thus the Conformists) But the Church of England keeps not the doctrine of the Apostles and Prophets, without addition, alteration▪ and corruption (say the Nonconformists, see pa. 108.) Ergo she is not the church of God.  

The same book, p. 13, Arg. 19  No society can be termed God's church, which retaineth not God's true worship; (thus say the Conformists) But the church of England doth not retayn Gods true worship; (say the Nonconformists, see pag. 78. to 113.) Ergo she cannot be termed God's church.  

Id. p. 27, Arg. 52.  The true church consisteth not of fierce Lions, Wolves, Tigers, and such like wild and fierce beasts, but of sheep and Lambs, which learn of Christ, and are meek, humble, gentle, etc. (so say the Conformists) But the English church doth consist of Lions, Wolves, Tigers, and such like wild, and fierce beasts, and not of sheep and Lambs, which learn of Christ, and are m●eke, humble, gentle, etc. (thus affirm the Nonconformists, see pag. 31. etc. 145. 169. 170.) therefore it is not a true Church.  
Here the reader seeth clearly, how the Conform: majors, and the Nonconform: minors, make up entire Syllogisms of Separatism. And how they willbe able to unlose these knots, I know not, except by revoking utterly their own grounds; which if either of them do, yet I doubt not, but we shall well enough be able to maintain them against men.   

SECT. IV.  
NOw we come to take a view, of such exceptions, as may seem to carry most weight, against our former conclusion; And these are laid down chiefly by Mr. Dayrell, in his treatise of the Church: this man made a shift, to fill up there, with words, above thirty sheets of paper; The which subject, if some men had taken in hand, they would easily have comprised all the matter of it, in 12. or 14. leaves. My purpose is not to follow him, in his idle repetitions, neither to speak much of his contradictions, & absurdities, but in short to give a full answer to his tedious & tyresome discourses. Touching the description, which he makes of a visible church, he saith thus: All that be, and remain under the 
pa. 29. & 41  voice, and call of God, that is, the ministry of the word, etc. be of the visible church.  
Answ. This is a false and profane error; for first, than the vilest Heretics that ever have been in the world, may be members thereof, as the Appellites, Cerdonians, Macedonians, Paternians, Patricians, etc. such as held two contrary beginnings, or Gods, the one good, the other evil; such as held, that Christ is not risen from the dead; denied the Holy Ghost to be God; affirmed the body to be created of the devil, etc. 2. Then may excommunicate persons be of the church, before they acknowledge their sins; yea Tu●●es, jews, and Infidles. 3. Whereto leadeth this Position, but indeed to make the Church a very stinking ditch, to receive 
Eze. 16, 28  all filthiness, and to be like the whorish woman, which openeth her knees to every passenger, contrary to the pattern, given us of God, Rev. 21. ult. 4. If this were true, then should no man for any offence be censured, so long as he remains under the voice and call of God; For that which is enough to state one in the Church, is enough to keep him there still, if he retain it. 5. He speaks contrary to the judgement of all Reformists and Conformists, that ever I have heard or read of, and contrary to his own writing in other places: for in pag. 22. 35, etc. he defines a Church to be a company called out from the rest of the world, and such as do submit themselves to the true worship of God. Now there is a great difference between this calling from the world, submitting to the true worship of God, etc. and only to be under the ministry of the word. 6. I cannot tell from whom Mr. Dayr▪ received this strange doctrine unless it were the Heretic Eunomius, which taught, that so men were of his religion, it was no matter what their 
August. de Haeret.  conversation was, nor how many sins they committed. He doth often affirm in his book, that it is not 
●. 54,  Faith and repentance, but the Profession thereof, which is 
Pag. 244,  necessary to the making of a member of the visible Church. Mark how blasphemously he speaks; intimating, if men with their mouth speak some few good words, they may be taken lawfullv into the Communion of the Saints, and partake with the rest in the Sacraments and Prayer; All be it known to be notorious murderers, thiefs, traitors, sorcerers, witches, whoremoungers, etc. and so resolved to live, and continue. It is very likely this Mr. Dayr. had a great Church, seeing he made the door unto it, broad and wide, just 
Mat. 7, 13,  like the way to hell.  
I could here lay down many gross absurdities, which might be truly concluded from his words, viz. that a Church cannot cast out some obstinate sinners, neither is she▪ and the world, to be distinguished, etc. but because the vanity, and evil of this speech, is enough already showed, I purposely pass them over.  
We have seen one of Mr. Dayr. definitions; now 
Pag. 35,  follows another. Let there be an assembly, joined together in prayer, hearing the word, and receiving the Sacraments, according to Christ's institution, and it is a true visible Church.  
Answ. It is so indeed, and hence this argument against them may be framed: If in the Ecclesiastical Assemblies of England, there is neither prayer, preaching, nor sacraments administered, according to Christ's institution, then are they all false Churches: But the first is true, therefore the second.  
The proposition hath sufficient confirmation, from their Principles, before named; the assumption is certain, and manifest, by the doctrine and description, which he here makes of a true visible church; and there lieth against it no exception.  

Pag. 36.  In the next page he delivers a Paradox (viz.) that men outwardly may submit to true worship, and yet be irreligious and profane. Now this is either falsely or foolishly spoken. If he mean of visible profaneness, and irreligion, than it is a contradiction, and indeed plain Nonsense; for to say, that a person, may outwardly submit to God, and yet outwardly be profane and ungodly. If he intended of secret and inward irreligion of the heart; In this sense it is true, but answereth nothing at all to the matter, for which he brings it.  
Here also he layeth down Mr. ●insw. words, as he saith; unto which he makes no direct reply, but runs to another matter, whereof he had now no cause at all to speak: He denyeth that either the Papists, or Anabaptists do profess true Religion, although they profess, some true and sound doctrine. What moved him thus to think, I know not, unless it were because these have many errors in their religion; Now if this reason will stand firm, and good against them, than it must needs follow, that the Church of England professeth not true religion, though she profess some true and sound doctrines, in regard she maintaineth many lies, and vile errors. Mr. Gilb●e, 
† In the table after Sold▪ of Barw.  a forward minister, reckoneth up, above seven score gross points of popery, remaining in their Church, and many others of them have done the like, as I have in this treatise manifested. And I think it would ask a better wit, and head, than ever Mr. Dayr. had, to prove, that there are half so many corruptions, in the religion professed by the Eng. Anabaptists.  
From pag 41. to 51. there are certain reasons (as he calls them) to prove the Church of Eng. and their Parish assemblies true visible churches. As for the first of them, I deny both the Proposition and Assumption; He saith: Whatsoever people or nation is within the daily voice and call of God, etc. the same is a true visible Church. This is untruelie affirmed, as I have proved before; and for his speaking of it again, it showeth the more his ignorance in the way of God; For will any wise man take Lions, Wolves, Foxes, etc. into his sheepsould? sow tares, or darnel, in his garden, plant thistles, or thorns, in his Orchard? The Church is the Lords speepcfowld, his garden, orchard, etc. and therefore if Mr. Dayr. had been so wise as he should, he would not have spoken so corruptly, but have given rather counsel to keep out unclean persons, considering what the Prophet saith: Holiness becometh thy house o jehovah, to length of days. Again, we may perceive by his words, that he understood not the nature of a visible Church; For as to the constitution of it, there belongs a holy people, as the matter, so also a uniting and coupling of them together, which is the form, whereof it consisteth: As the constitution of a common wealth, or of a city, is a gathering and knitting of people together in a civil Policy; so the Constitution 
Eph. 2, 12  of the common wealth of Israel, (as the Church is called) and of the city of God the new jerusalem, is a 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristot 3, Polit. c. 1.  gathering and uniting of people into a spiritual Policy; The form of which Policy is order, as the Philososophers acknowledged, calling Policy an order of a city; which Order is requisite in every administration of 
1 Cor. 14, 40  the Church, as the Apostle teacheth; and chiefly in the collection thereof; And therefore next unto Faith in God, it is to be esteemed most necessary, for all holy societies. This was one thing, for which Paul rejoiced 
Col. 2, 5.  in the Church at Colosse, as for their steadfast Faith in Christ, so their Order also. But Mr. Dayr. will have his Church without Order▪ or Form; and what is it then, but a mere, ataxy, or confuse Chaos, a state only fit for the devil's Goats to be in, which desire liberty, and not 
Heb 12, 13.  for Christ sheep, which are to make straight paths to their feet.  
He saith, there lieth no exception against the Assumption. And why so? because their Pastors and Teachers are true ministers. Me thinks the man should have been ashamed, to have begged so much at one time; But to let his foolishness pass, we do deny them to be lawful Officers, and have brought their own hands against them for it. Secondly, he writes here, against his brethren, yea (and I think) against his own conscience: For the greatest number of their Bb. Priests & Deacons, are dumb dogs, ignorant asses, etc. such as either 
Eze. 16 49  cannot, or through pride, sullnesse bread, and abundance of 
See before pag. 43.  idleness (Sodoms sins) will not preach; and therefore it is untruly said, that the people generally of England are within the daily voice and call of God. 3. The later part of his reason, is wholly against himself; sor whereas his words import, that the people generally of England are impenitent sinners, and unbelievers, it must follow necessarily, that they are altogether uncapable of any Church estate, and so much we have formerly proved. 
Pag, 176▪ 177.  Were it not a ridiculous thing, to set up a house with wood and stones, and afterward to take Axes, Saws, Hammers, and other tools, to cut, saw, and fit them for the building: yet such an unskilful builder Mr. Dayr. showeth himself in his whole book. For he will have idolaters, adulterers, thiefs, conjurers, murderers, and any villain in the Land, to be placed in the Lords spiritual house, and afterward will have means used to prepare them for the same.  
Not to contend about the proposition of his second argument, howbeit it is very faulty. I deny the assump. viz. that the people of England do enjoy, and outwardly submit themselves to the true worship of God: for the worship which they have, is affirmed of the Nonconformists 
See pag. 78. etc.  to be antichristian and unlawful: but let us hear his reason.  
If such as both in their life, and at their death served God with the very same worship we do, have in that worship been saved, than i● the worship we now have, true divine worship. But the first is true, therefore the second.  
If Mr. Bradshaw had found such a reason in Mr. johnsons' writing, he would surely have called him idle head, cracked brained, fool etc. but I leave such terms to men of his intemperate spirit, and do thus answer. 2. A Papist, Arminian, or Anabaptist may say as much and upon as good ground, and who dares deny but many of their religion, have found mercy with the Lord, must it therefore follow that their worship is good? indeed Mr. Dayr, logic so concludeth it. 2, Men 
Rom. 9, 33.  may serve God with an outward worship, not agreeable to his word, and yet be saved: for who knoweth how infinitely good he is to his poor creature. 3. It is apparent this man had a very ill case in hand, that could not tell how to maintain it, but by revealing the secret and hid counsel of the Lord: for I wonder how he came to know who in their worship have been saved: if he should say in the judgement of charity he thinks thus, than his argument must be of an another fashion, namely, that he thinks their worship is true: for otherwise it will want shape and proportion. 4. It hath been the constant practice of the godly, to prove their positions by the scriptures, but it is likely he saw that there was no help for him there, and therefore only makes use of this reasonless reason.  
His third argument is foolish and carnal; and both parts of it false. For first it is incident to the best and purest Churches upon earth to err and to be deceived, and therefore their sentences and approbations must be examined by God's word. 2. If the reformed Churches do justify the English, therein they condemn greatly their own practice: for in their constitution, ministry, worship, and government they are as opposite 
1. Admonition.  as light and darkness one to the other: and so much the Nonconformists confess. 3. Seeing the Prophet's Christ and his Apostles condemn their Church, their case is never a whit the better, though all men in the world speak well of it. 4. The strictest professors, do hold the Church of England as it is national, Provincial, and Diocessan, false: howbeit they think some particular congregations in the Land to be true. 5. With such weapons as these do the Papists fight: and where they can bring one, the others ten, to witness for them, and their Romish superstitions. I mean 
Bellarm. de notis Eccles.  antiquity, universality and such like popular reasons, whereby they seek to uphold their cursed Kingdom. Lastly, it is untruly affirmed, that all the Churches of God in the world do acknowledge the people of England to be a true Church. For there are many which have both professed and proved the contrary.  
Now for his last argument, I deny also both parts of it: and affirm that neither the mother nor daughters are true Churches▪ the reason which he layeth down is, as the rest, silly, and most impertinent to prove the thing for which he brings it. The sum and effect of that which he hath written in five or six pages is this, that their worship and religion is true, because in Q. Mary's days, diverse Martyrs professed the same, and died in it.  
Answ. 1. Here the thing in question is brought for confirmation: the Martyrs allowed of their worship, be it so, what then, should he not yet have proved the same to be lawful? Yes doubtless, if he would have written either according to rule, reason, or religion. 2. If a Papist should suffer death under Heathen or Turks, because he would not deny Christ ●esus, we think he may in some respect be judged a martyr, and yet the Romish worship which he professeth, remain still false, and idolatrous. 3. I desire the Reader to mark how absurdly he speaketh: the thing which he undertakes to prove, is, that their assemblies are true, for this he allegeth the Martyrs, now to what purpose I can not tell in the world: unless he meant that there was such virtue and efficacy in their sufferings, as the whole Nation thereby was sanctified, and made Churches. Lastly, this reason is one and the same, with that which he brought to confirm the second Syllogism, save that for the more authority of it, he addeth the name of the Martyr's, the insufficiency whereof I have there showed and thither do refer the Reader.  
In the conclusion he saith, Answer me this one argument and so I end. If Mr. Hooper Mr. Bradford with others knowing the corruptions then in the worship and ministry, being the same also with ours now, notwithstanding this knowledge, and not separating, were saved: then men at this day notwithstanding their knowledge of the corruptions and not separating because of them, may likewise be saved. But the first is true: therefore the second.  
Ans. His former reasons were not more false and foolish, than this is wicked and profane, for first, wherefore serves it, but in truth to teach men to cast off all care in seeking God's glory, by an even walking, and to do so much of his will as is sufficient to bring them to heaven, and no more▪ thus he counselleth people to be lovers of themselves more than lovers of God: yea to love God for themselves, and to serve him for a reward only; but let all persons, in all places take heed, that they follow not this man's advice, for if they resolve to do no more, but what they think will serve their turn to be saved, they will surely miss of that, and for their self love suffer wrath and vengeance eternally. 2 Howsoever Iwill not judge another man's servant, yet it is more than he or any mortal man that can infallibly tell, whether Mr. Bradford, Mr. Hooper and others were absolutely saved, and therefore he reasoneth still most childishly, to prove his matter by things secret, and known to God only. 3 When Luther, Calvin, and others left the Church of Rome, might not any popish priest have said as much to them. If Mr. W. Mr. C. with others knowing the corruptions then in worship etc. Now I perceive if Mr. Dayr. had been in their place, he would not have separated from that Synagogue of Satan, and to speak the very truth, he could not do it lawfully upon his own grounds. 4. That these men knew some corruptions to be in their worship & ministry, I grant it, but not in that kind and degree, which the Nonconformists since have manifested, for if they had certainly known that these things were unlawful and antichristian, and their Church government taken wholly from the Pope: I believe they would not have joined in spiritual communion therewith, & therefore Mr. Dair. shamefully abuseth the reader, to say the martyrs saw their corruptions, and they are the same which they have now: whereas he should have proved, that they saw them according to the nature of them, and as his fellow brethren have since seen them, & affirmed them to be, for unless this can be showed, they differ herein as much from the martyrs, as if one sinned ignorantly, and another against his knowledge and conscience. 5. The saints are taught of God, not to be servants of men, but to live by their own faith, & 
Phil. 3.  to press forward toward the mark. and therefore he showeth little skill in the course of religion, to set down this, or that man's practice for a rule to walk by, unless he had professed himself to be a Familist or perfectist, and so would make the world believe, that none could err which took such for example whom he prescribed to them. 6. I cannot tell for what end be propounded this argument, for imagine it should be granted him, that the Martyrs knew the corruptions of their Church, etc. and yet were saved: and so are many now in England, which understand the same: what would he from hence conclude? I think there is no man on earth that knows; if there be, they might do well, at the next impression of his book, to set it in the margin, for to cover what they can, the man's empty, naked, and absurd writing.  
Mr. Dayr. having showed his best skill, wit and learning, to prove their parish assemblies, true Churches: in his second book (according to his division) he attempteth to confute the description which Mr. Barrow, and the Brownists (as he maliciously names God's people) have laid down of a true visible Church: and about this point, he writes more than an hundred and fifty pages, all the matter whereof (leaving out his Battalogies and impertinenr speeches) might well have been written in six leaves of papier. But it seems the man wanted no money, and therefore would make it up to his reader in Tail, what he could not do in weight; forgetting in the mean time the proverb, a little and good; and also what the learned use to say, The worth of a writing doth not consist in bulk and belly: but in the sinews, veins, and arteries, which with good blood, and spirit, may be comprehended in a little body. But let us see how he confutes us.  
First he layeth down our definition of a true visible Church, which is, a company of people, called, and separated 
Apol. p. 44  from the world, by the word of God, and joined together by voluntary profession of the faith of Christ, in the fellow. ship of the Gospel.  
Before we ●ome to examine the reasons (if they may be so termed) which he allegeth against this definition, I desire the reader to mind it well, that we herein do say no more, than what in effect is fully acknowledged, by the Nonconformists, 
a Fall of Bab. p. 50. Cart. hist. Christ. l. 2. page 359. Dudl. Fenner. Sacra Theolog. lib, 6▪ eap▪ 3. Pag, 90. Neces. disc. pag. 7, Mr jacob. defin. Chur. pag, 2.  Conformists, 
b Mr Butt. again. H. Col. p. 100 Sutcl. chal. pag. 6, 5. Mr. Atters. on Numb. 23, 9, pag 158▪ and 357.  the Church of England, 
c Articl. of Relig. pag. 13, Art 19  the learned generally, 
d Pet. Mart. in in loc. common. pag. 741. Vrsin. catech. explicat, pars 2, pag. 343. Alstedius Theolog. Polemic. pars 2, pag. 140, Piscat. volume. Thes. Theolog. pag. 356.  and all the reformed Churches 
e Harmony of confess Section 10, Belg i●k, Articl. 28, and Fren. Art. 26.  upon earth, as is to be seen in their books here named. Yea Mr. Brad. 
f unreason of sepation pag. 107.  although no friend of the Separatists, yet confesseth the whole, as it is here laid down to be true and good. Notwithstanding, this man cometh boldly forth against us, as if he had been either asleep all his life time, or lived in some unknown parts of the world, and so could not tell what any body had said about this thing.  
And now for his reasons, in which he is as confused as is the subject for which he pleadeth: notwithstanding such as I find here and there, disorderly written of him, I will reduce into some particular heads. The main and chief argument, wherewith he fighteth against us, for saying, a true visible Church is a company of people called and separated from the world. is, because hypocrites and reprobates may beein the Church. And to prove this, he is very large and tedious: for I dare say, more than half of his book is spent about it; in alleging for it, Scriptures, Examples and Reasons: But a few words will serve for answer to it; in regard he talks of a thing, which neither helps him, nor disadvantageth us, for the question between them and us, hath ever been, about the true and natural members, whereof God's Church is orderly gathered, and planted: and not about the decayed and degenerate estate thereof. But of this he saith nothing: only reasoneth much to this purpose. If a man's body may have sores, boils, broken limbs, etc. then is not the body whole and sound in the definition. If in a garden, vineyard, or orchard, after the constitution, there grow weeds, thorns, and thistles: then cannot the same in the description, be said to be planted at first of all good herbs, vines and trees. But the first is true: therefore the second. Now if such Philosophy be to be laughed at, then truly much more is Mr. Dayr. Divinity here to be pitied: for he denieth our definition, to wit, that a true visible Church in the first collection consisteth of a people called and separated from the world: and why? because forsooth afterwards some of them may fall into unlawful and sinful courses.  
If all our writings should be read over, yet will it not be found, that ever we have denied; but many hypocrites may be in the true Church, yea open and vile transgressors: but here lieth the point, if any shall affirm, that the same may be first gathered, of known lewd, and unconverted men, that indeed we deny utterly, and can prove the contrary: or if they shall say, that obstinate and incorrigible sinners, may lawfully 
See page 176. 177.  be suffered therein, this also we affirm to be untrue, But if they say, that in a true visible Church, there may be great evils committed, yea and a long time tolerated, we assent unto it. Howbeit it is certain (as Dr. Ames saith) this forbearance is a grieveus' sin before God. If Mr. Dayr. therefore had well understood, what our negative and affirmative positions are, he might have spared most of his writing. For throughout his book, he hath most falsely reported of us, by insinuating as if we held all of the visible Church to be saved, and that no wickedness therein can be committed: now our words tend only to show, what a Church is, and how every member ought to walk: but if in some respects they be not so, yet may the Congregation notwithstanding be true and good.  
Mr. Dayr tells us very often of the sins committed in the jewish Church, so in Corinth, Pergamus, etc. If he were alive, I would ask him whether they did well herein; If he should say yea, then were he a blasphemer; if nay, than he gave us the whole cause, and so might cast his book into the fire. For the thing which we affirm, is, that every member of the church ought to be holy, not that they are always so, but should be so, and it is their great fault, they are otherwise. And here the reader may observe how greatly he hath mistaken the matter: For whereas Mr. Barrow, Mr. Ainsw. and others, do show from the scriptures, what a true Church is, whereof gathered, how every member should walk, & how abuses are to be reform, etc. He (either through ignorance, or malice, or both) still inferreth from their writings: that they held perfection of Churches, that there can be no Hypocrite or reprobate in the Church, etc. Things groundlessly collected of him.  
Of the same nature are the reports, which many of them publish daily in their Sermons and Books; namely that the main cause of our Separation is, because wicked men are suffered in their church. But this is untrue, for howsoever (as I said before) such a toleration can not be justified; yet this is not properly the reason, but because their Parishes were at first constituted, as now they stand, of the members of Antichrist, to wit, the idolatrous Papists, and of all other kind of most notorious sinners, as whorems. witches, atheists, swearers, usurers, cursers, scoffers at religion, etc. This profane multitude, without any profession of faith and repentance, were forced and compelled by human authority in the beginning of Qelizabeths' reign, to be members of their Church, and so have continued, they and their seed ever since: contrary to the express word of God 
* Acts 2. 30. & 19 9 Rom. 16. 7 & 20. 14. 15. 17. Io●. 17. 14. 10, Ez▪ k. 36. 38. Phil. 1. 5. Act. ●. 41. 42. 47. & 11. 21. 24. & 17. 4. 34. Rom. 12. 5. 2. Cor. 9 13. Psal. 110. 3. Esa. 14. 1. & 44. 5. & 6●. 8. Zach. 4 6. & 8. 21. 22. 23. 2. Cor. 6. 14. 15 16. Iosh. 23. 7. 8. Psal. 94. 20. Mar. 18. 15. 17. 1. Cor. 5. chap. & 6. 9 10. 1●. Eph. 1, 1. 22. 23. & 2. 11. 12. 19 20. 21, 22.  and this is so evident and certain, as the Nonconformists acknowledge it most true, beside, we leave them in respect of their ministry, worship, and Church government, which is also proved unlawful, and Antichristian by their own testimony.  
Another exception which he taketh against our description is, because we say, a people called by the word of God, this he denies to be true, and affirms that men may come to be members of the visible Church, and not be called by the word, and therefore very unfitly is it placed in the description of a visible Church▪ pag. 62. 63.  
Ans. We need not wonder when a man undertakes to justify a bad cause that he useth ordinarily vile, and profane arguments for it. First this which he affirmeth is directly against the Holy Scriptures of God. 
a Mat. 28. 19 20. Psal. 19 7. ●. Cor. 1. 21. jer. 23. 29. 1. Pet. 23. 25. james ●. 18. job. 33. 23. 24. Act. 16. 10. Rom. 10. 17.  2. Contrary to all example in the old and new Testament. 
b 1. Cor. 3. 9 Gen. 12. 1. Acts 2. 40. and 10. 44. Col▪ 1. 5. 27. Ephes. 1. 13. 1 Cor. 4. 15. 1. Thes. 1. 3. 5 9  3. Wholly against the doctrine of his brethren and fellow Priests, and the learned every where. c 4. The 
c Atters. on Phil. 10 pag. 205. T. C. I. 1. p. 51. Cleu. on Prov. 9 3. pag. 11. Barn. Sep. schism. pag. 118. By field on Col. 1. 6. pag. 49.  Scriptures which he names, are both untruly and unadvisedly applied of him, for first touching that in Exod. 12. 38. Howsoever many Egyptians and other nations were moved by Gods works showed in Egypt, to go out with the Israelites, notwithstanding that they should be all taken into actual communion with the Church, it is only his dream: and no such thing can be truly gathered from the place: but the contrary is most probable, as I could (if there were any use) give many reasons for it: see Numb. 11. 4. And the like 
d Willet. on Rom. 10. obs. 7. pag. 485. Elton on Col. 1. 7. pag. 41. Scharp. Cursus Theo. p. 6. Cent. Magdeb, I. 1. c. 4. pag. 171. Pisc. Aph. loc. 18. pag. 101.  may be said unto the place in Est. ●. 17. and this also further added how he knew (if any were received into the fellowship of the Saints) that the word of God, was not preached unto them by some means, in one measure or other, before their admission. As for the other texts, namely, john 2. 23. and 4. 39 and 6. 26. His alleging of them, plainly notes, that his knowledge was not much in these Scrip. Fort. Christ did not there constitute any visible Church. 2. The persons there spoken of, were most of them members by birth of a true Church. 3. Howsoever the things which he mentioneth, as miracles, reports, etc. were great means to confirm the Gospel, and to draw people unto the hearing of the word, notwithstanding the word alone was the instrument (Gods blessing going with it) whereby the people were brought unto faith and repentance, joh. 4. 42: 4. But wherefore doth he instance these examples, seeing they are extraordinary, and therefore if it should be granted, as he ignorantly understands the places: yet it will not follow, that there is any other outward ordinary means to call men out of the world, beside the word: now of this ordinary means speaks the definition only. 5. Observe how the exception which he makes here against us, serves nothing to help his case; for if all the persons which he names, were received into the visible Church, and say it was by some other means, beside the word, that moved their hearts to obey the Lord therein; yet how can he prove, that these were outwardly wicked, and irreligious, known to be Idolaters, drunkards, sorcerers, mockers, liars, blasphemers, etc. For unless he can manifest this, if all the rest were granted, yet will it not stead him a whit, to justify the state of the English Church, which was erected after popery (as he could not deny) of such vile varlets and unclean creatures. It is therefore worth the noting, what ill speed Mr. Dayr. hath still in all his testimonies, and witnesses: for after he hath pulled them in at the window, or backdoor by the hair of the head, yet this is his cross, either they stand up against him, or are quite dumb▪ and speak not a word, touching the point for which he brings them▪  
We heard what the reasons are, why Mr. Dayrell disliked our definition. Now before we come to the last part of his book, there is something to be said touching the manner which he lays down, of making of 
Page 63. 64.  Churches by the sword, about this he begins with a tedious comparison of one that hath children and servants which be papists, and by threats will have them worship God aright, thereupon they frequent the Church assemblies and seem outwardly to be religious, and are to be accounted of the visible church, and yet these came not to be of the Church by the call of the word etc. now may the master and father do this, and may not the magistrate? etc.  
Ans. 1. Howsoever parents and masters, are to use all good means, that those which are under their government may be religious & holy, yet have they not any more power to make them members of God's Church (if they be not under the visible covenant) than they have power to give them saving grace, & sanctification. 2. Whereas he saith, these come not to be of the visible Church, by the call of the word, that is untrue; For howsoever a person may come, to the place where a Church is; yet his coming simply there, doth not immediately make him an actual member of it, as he still ignorantly intimates; For those of his brethren, which were far more judicious than himself, do 
T. c. l. 1, Pag. 51.  teach otherwise: when men do profit in hearing, then are they to be joined to the Church. But it seems if Heathen & Turks, would have but come to his service and preaching, he would have acknowledged them to be part of his flock, albeit they manifested no repentance at all; If he should say, no, then were he contrary to his own saying here. 3. This Similitude is against himself; For first, the Magistrate did not command the Subjects, to go unto Churches, formerly gathered, and there to be prepared by hearing. but forded them to be members; they being altogether and every way most unfit. 2. The worship which they did, was not according to God's word, but after the traditions and devises of men. 3. They neither outwardly seemed religious, nor renounced Popery, nor professed true religion, but in all this plainly showed the contrary, as we have before proved by their own writings.  

See Mr. Robinsonns' justisicacation of separation 205. Mr. Ains. Counterp. 224, etc.  After this he makes a long narration, to justify this compulsion by the practice of the ●ings of I●dah: now this point by others hath been so fully answered, as one would think, that Mr. Dayr: should never have had the forehead once, to have named it, except he had been more able to refute their arguments. For answer to it: I deny that there is any true proportion between this Example; and the thing unto which they do apply it. 1. The jewish Church was national, but such are none now under the Gospel▪ neither Provincial, nor Diocesan, as the Nonconformists do say and prove. 2. Howsoever jud. .h fell fearfully into sin, yet by virtue of the Lords covenant with her forefathers, faithfully on his part, remembered and kept, remained still the true Church of God, and was not (as Israel) quite broken-off, and therefore the Magistrate compelled not the people, to be members, but to perform the duties thereof, they being members truly before. Indeed if either Hezechiah, josiah, Asa, or Nehemiah, had forced the Fdomites, Egyptians, Babylonians, etc. into the holy Temple, and there to have sacrificed to the Lord, it had been something like unto their practice; For the English nation, consisting of many shires, cities, towns, and villages, was 
Rom. 11, 16, 21,  never within the Lords covenant, & holy in the root▪ as judah was; Howbeit, it may be, many hundred years past, there were some true churches planted in the Land, by the preaching of the Gospel, and obedience of faith. 3. The ministry, worship, and church government, unto which judah submitted, was the Lords, and the contrary abolished by her good Governors, as the reader may see by these scriptures. 
† 2 King 18, 3. 4, 5, 6 2 Chro. 29 2. 3, 5 19, 20, 21, etc. and 30, 1, 2, etc. & 31, 1, etc. 2 King 22, 12, and 23, 1, 2, 4, 5, 6, 7, 8, 24, 25. 2 chro. 34 2, 3, 4, 5, 9▪ 33.  But neither in the beginning of King Edward's, or Q. Elizabeth's reign, was there such a course taken, but the self same false ministry, worship, and church government, left to stand, which the Romish beast, had before devised, and is at this day used in his cursed Kingdom, only some few faults put out: and this themselves, when they write against the Hierarchy, do avouch boldly. 4. If we consider the Priests and people of the jews, it will appear evidently, that there is no agreement or likeness in the comparison: For these separated themselves from the filthiness of the heathen of the land, 
a Ezra 6, 21, ● and 8, 1, 2, 3, 4.  confessed their sins, humbled their souls by fasting and prayer before the Lord, 
c chap. 9 1, 2,  sanctified themselves, 
d 2 chro. 29, 5, 12, 21 2 chro. 14, 2, 3, 4, 2 chro. 29, 18, 19,  prepared their whole heart to seek God, 
e 2 Chro. 15 8, 9, 12,  made a covenant with him, frejoyced at the oath, 
g 2 chro. 15, 13,  kept the passover with joy: 
h 2 chro. 29, 25, 27,  But the English at first in every particular were much unlike these people, as appears by the great rebellions, which they made in many places, because they thought that their idolatrous service should be put down. Yea so unwilling were they to leave their idolatry, as the Magistrate was sane to inform them by a proclamation how they did mistake his reformation.  
It seems to you (saith he, speaking of their Matins and Evening song) that you have a new Service, now indeed it is no other but the old, the selfsame words in English, which were in Latin, 
* This serves to prove what the Nonconformists have before said, touching their worship in chap. 2, Sect. 2, and 4. Acts and Monum. 2, Volume. pag. 1497. & 1498. edition 5.  saving a few things taken out, so fond, that it had been a shame to have heard them in English etc. If therefore the Service in the Church was good in Latin, it remaineth good in English, for nothing is altered, but to speak with knowledge, that which was ignorantly before uttered.  
To be short, I would have them once to tell us, where they have learned to enforce and constrain men to be members of their Churches; I think they will not find a precedent for it in the world, unless they take it from Mahomet's doctrine: 
* Alcorancap. 19 and 19  who taught that men should be compelled to the faith by war and sword. For all reformed Churches practice otherwise. There are no swine and dogs driven in among the Godly, but whosoever joins; comes freely and voluntarily to them; sometimes Mr. Dayr. and his brethren, are all for these Churches, but when they see that their own standing must needs be naught and foul, if the others be justified, than they will call back their words again, and plead corruptly for themselves.  
Mr. Dayr. hath one string yet left to his bow, the which if it should be broken too, than all the shooting would be marred. Be it granted (saith he) that all our parish assemblies 
page 81.  were at first no true Churches, etc. yet notwithstanding now they may be, and indeed are true, seeing that ever since, above fifty years, we have been partakers of the true word and Sacraments, and many of us effectually called thereby: and to drive this nail into the reader's head, he lays down a similitude thus. There are many men in a house, but gotten into it, not through the door whereby is the ordinary passage into it, but by some back door, or through the window, or haply at some breach violently made into the same house, were it not extreme folly, or rather madness, because of this manner of entrance, to deny the inbeing of the aforesaid men in the house.  
Answ. A man fallen into the water, will rather catch at a mote, than willingly sink: it is just so with this Mr. Dayr. being loath to fall under the controversy, which inconsiderately he took up; he talks of this thing and that: the which if they should be judiciously weighed, would be all foū● as leight as vanity. To reply briefly, for it is not worth a long answer. First, if their Churches were false in the Constitution, then are they so still, because they stand in the very same state, and have not repent of the evil thereof, neither since have entered into any visible covenant with God, by public, and voluntary profession of faith. If two persons should make an adulterous covenant, who would deem them, to be Lawfully man and wife, so long as they stood by virtue of that false agreement, which they made at first together?  
2. Their having of the word and Sacraments, proves no more their Churches to be true, then doth a true man's purse, in the hand of a thief, prove him to be an 
2 chro. 36, 18  honest man. As the Lords Vessels were of old in temporal Babylon, so are there sundry of his Ordinances now in spiritual Babi●●n; and therefore the Papists can say the like, and all other Heretics; if any should reply, but these have the word preached, in an unlawful ministry, and the Sacraments unrightly administered: I answer, the same may be said of the English assemblies, as the Nonconform. have sound proved.  
3. What their obedience is, the reader may partly guess by comparing their profession and practise together: The former is showed in this treatise, and what 
jer. 3, 2.  the later is, all may see it at home, by their doings in England. As the Prophet said of Isra●l, let them lift up their eyes to the high places, and behold where they have not played the harlot. I could give many instances to show what small cause they have to boast of their order and manner of walking. For first, they are not a people separated and called from the world; a duty much urged in the scriptures, 
a Esa. 52▪ 11, Rev. 18 4, Psa. 45, 10, 11  and practised always by the saints. 
b 1 King. 18, 3. 4, Act 2, 40, 41, Ezr. 6, 21, Leu. 26, 20  2. They are not free, but stand most slavishly under strange Lords, expressly against God's commandment. 
c Lev●●. 25 42, 1 Co●. 7, 23, Gal. 5, 1.  3. They worship the Lord not in the sincere order of the Gospel, but after an Idolatrous and Popish manner, which is a fearful and crying iniquity. 
d joh. 4, 23 Rev. 14, 9 2 Chro. 11 15, Leu. 10 1, 2.  4. Add hereunto the knowledge, which many of them have, that these things are evil. It is the saying of King james, that the Puritans are the founders 
Meditation upon the Lord's prayer, p. 15.  and fathers▪ of the Brownists, the later (saith he) only boldly putting in practice, what the former doc teach, but dare not parforme. For what end he wrote this, I let it pass, but the words in part are true: Our separation from the Church of England, is by their grounds certainly good and lawful, and therefore they say, and do not. 
† See Mat▪ 2●, 3,  Now what the reason of it is, I know not; unless to enjoy liberty, pleasure, profitt, friends, credit, and such worldly respects.  
I do omit the fearful apostasies, which sundry of them have made, from that obedience, unto which they were come, some for wives, others for riches, and many to avoid persecution for the cross of Christ. Besides, whom do they take for greater enemies, than the Separatists? And why? because (as the King said) these boldly put in practice, what they do teach, but dare not perform. And for this very thing, many of us have received most grievous injuries both from their tongues and hands, but the Lord forgive them for it.  
4. Be it granted, that some of them are effectually called; what then. do these make all the rest holy? not in the least: for as a handful or bundle of corn, shuffled into a field of weeds, though in itself, it may retain the same nature, yet cannot make the field a cornefeild, so neither can a few good Christians, sanctify the whole lump of the idolatrous & vile multitude in the Land, and make them to be the true Churches and people of God.  
5. Touching his comparison, it is a begging foolishly of the question; for first, let them prove themselves, to be in the house, and then they shall hear what we we will say of the window and backdoor.  
From Pag. 212. to 237. he attempteth to prove, that men may Lawfully join in divine worship with the wicked. Touching this thing, although it concerns not much our matter in hand, yet I will write a few words, in answer to his long talk in this Chapter.  
First he saith, that the Apostles had religious communion with infidels. But this is a false doctrine, for a man may preach the word and yet not have spiritual communion with all which are present and hear the same, and this must necessarisy be so, because otherwise it would follow, that every one when he teacheth, communicates with the devil, for in likelihood he is constantly there with the rest: indeed Mr. Dayrels words import no less, but I hope he hath not left any behind him, of so corrupt and vile a judgement.  
2. He sets down a manifest untruth: for we do not affirm that there can be no religious communion▪ but with Members of a visible Church. our profession and practice daily is otherwise; yet so, that they be such persons, howbeit not in a Church state, yet to be judged to be in the faith by their gracious and holy walking.  
3. Whereas he affirms, that we separate from them, because wicked and profane people are suffered to come unto their worship: this also is untrue, for we leave them rather, because the worship it self is wicked and profane, as we have from their own writings already showed.  
4. In page 220. he speaks enough to justify our practice. for thus he writes. We may not have religious communion, or partake in divine worship, with Idolaters, in their false and idolatrous worship, Heathen or Antichristian, but must separate and come out from among them. And a little after he gives a reason. Idolaters and false worshippers, in their worship, do not worship God, but indeed the devil. not Christ, but Belial, etc. If this be true, in what a fearful case then, are the people of the Land? who serve Christ by that idol book, considering the same is affirmed by the precisest of them, to be an idolatrous and false worship: yea and I am persuaded that this Mr. Dayr. would have said as much too, if he had written of it, against the Prelates.  
5. By his own confession, they are all leavened, through the iniquity one of another. For thus he saith, 
Page 230.  The open sin of a man, and impunity thereof, defileth them that have authority and power, to punish the delinquent, and do it not, that is, maketh them also guilty of sin, or to partake in that sin. Now compare with this, their positions in page 134, etc. where it is acknowledged, that the authority and power to punish the delinquent, belongs wholly to the whole Church, and not to the Bh. Chancellors, Officials: Seeing therefore most horrible sins are openly committed among them, and no means of reformation is used by those which are thereto only called: It must needs follow, if Mr. Dayr. and his brethren speak the truth, that all their parishes are defiled, and they are guilty of each others sins, and do constantly partake in the known transgressions one of another.  
6. Whereas he would have us to prove that the place in Hag. 2. 13. 14. doth signify spiritual pollution and that the Apostle in 1. Cor. 5. 6. by a little leven, etc. meaneth that the whole assembly may become guilty and defiled by open sin.  
I answer, These Scriptures are not only by us thus interpreted: but also by D. Ames and other learned 
De consci. lib. 4. pag. 212. 213. Pare. in 1. Cor. 5. Hemin. in Eph. 5. 16, 17. Eras. paraph. in 1 Cor. 56. Beza ann. in 1 Cor. 56.  men: and therefore herein, he hath them as much as us against him. The like might be said of other Scriptures which he accuseth us of perverting; if it were needful, I could show how expositors do apply them as we do, and so do the Nonconformists in all their writings against the Church of England, notwithstanding this man casteth out of his mouth stoods of reproaches after us. But this will appear to be no new thing, if we take a view of their writings, which have stood for error and falsehood; for when the truth hath brought for her defence, the evident Scriptures, Papists 
† Greg. Martin. Campian. Kellison, etc.  have been wont to carp at the allegations, and interpretations of them, and challenge their adversaries for corrupting them; the formal Protestants 
* Whitg. defence of answer to Admonit. in the gen. Tab. s.  in England have done the like against the Reformists, and they now use the like colour against us: but how truly, let him judge, whose heart desires to know the truth in sincerity. Only I would have it observed, how prettily he proves the Separatists to pervert the Scriptures, to wit, because he understandeth them otherwise then they do.  
Concerning other passages in his book, I judge them not worth an answer. If there be any, I am willing that he should take them for his advantage, which undertakes to make a reply unto the things which I have here written.    

CHAP. V.  

Pag. 54.  WE heard in the first Chapt. of the reference, which Dr. Ames had unto Mr. Bradshawes' book, entitled, the unreasonableness of separation; now as my promise there was, so I will (according to the measure of knowledge, and grace, given me) in this Chapter make answer unto it, that so the godly minded, may judge, whether the Separatists, or he, are most unreasonable.  
That the reader might not expect to see any thing in the book, proved by the word of God, the publisher therefore of it (after some scoffing at Mr. johnson and others) tells us, that it was not the author's meaning to gather proofs, etc. and much quotation may prove some thing, but answereth not directly to any thing.  
Answ. 1. Whosoever means to settle well the conscience, especially in a main point of faith and religion, ought necessarily to bring good proofs from the scriptures, for the things whereof he speaketh: For otherwise, either men will give no trust unto his 
August. contro. maxim. l. 3, c. 14  words, or if they do, it must be unadvisedly. And howsoever, he puts God's word here slightly by, notwithstanding others have otherwise esteemed of it. Augustine was of mind, that Counsels, Bishops, etc. ought not to be objected for trial of controversies, but the holy scriptures only,  
Another saith, I yield the scripture a witness of my sense; and my exposition without the Scripture, let it be of no 
Orig. Homil. 9 in jer. Panormit. de elect. & eel. potest. c. signif. Fresh suit, l. 2, p. 351  credit: Yea hereto accord the very Papists, We are rather to believe one private faithful man, than a whole Council, and the Pope himself, if he have the Word and reason on his side. As D. Ames therefore said, so do we say, we esteem not any thing like of a thousand objections, fetched from testimonies, subject to error, as we would have done of one plain testimony divine, if it could have been produced.  
2. That quotation of scriptures should not answer directly to any thing, it sounds in my apprehension very harsh, to say no worse▪ for I have hitherto always thought, that there could be no better answering then by scripture, I mean rightly all eaged & applied.  
3. As many words simply will not serve to untie the knot of a syllogism, so neither will a few firmly knit it, except they be spoken to good purpose.  
4. For his upbraiding of us with ignorance about Logical forms, I let it pass, we are, that we are, and do bless God for that small knowledge of humane learning, which we have received, & do think it a practice most unbeseeming any of the Saints, to boast of their own ability, much more to deride others, for their lacks But this is to be observed generally, that those which stand for bad causes, do after this sort still reproach their adversaries; thus do the Papists, 
a Defence of the Apolog. of the chu. of Eng. p. 619  the Protestants, so the Protestants, 
b Mr. Hutton against the minist. of Devon, & Cornwall, p. 9, & p. 151 the 7. consideration. Stones Serm. on Psa. 120.  the Puritans, and so they us, as here, & in their other writings 
c Sprint  usually. Now to the book.  
I thought once to have set down his answer, before my reply, as he hath done Mr. johnsons' reasons, before his answer: but I perceived then, that this treatise would be very large; beside, both their books are already in many men's hands, & therefore I changed my mind▪ only I do desire the reader to peruse both their writings, for so shall he profit the more, by that which I have here penned.  

Answ. to pag. 1.  I find nothing here, but some insinuating flourishes, of his own skill in Logic, and great contempt put upon Mr. johnson, for his unableness therein. Now, my purpose is, both here and in other places, in a manner altogether to passe-by his untemperate speeches, knowing that before this time, he hath made his reckoning for them with God.  

1 Pet. 3. 9 Rom. 13, 21,  Besides, it is a Christian part not to render rebuke for rebuke, and a thousand times better were it to sustain even a legion of reproaches, then for a man by turning (though but one) to give cause of suspicion, that evil hath got some part of conquest over him. But I marvel, why he saith, that Mr. johnson in disdain styleth them forward preachers; For 1. He knew not the others heart. 2. To my knowledge, this is a term commonly given, and taken of them, acceptably, and 
1 Cor. 7.  in good part. 3. The Apostle saith, Love hopeth all things; But it is evident Mr. Bradsh. followed not his rule, which is, when things are doubtful in themselves, to embrace the best.  

Answ. to pag. 2, 3.  He speaks often of their law, but what law he means, I know not, whether the common, provincial, civil, or statut; neither what by the true intent of it, and therefore until some friend of his, do set forth an exposition of it, we cannot give to it any direct answ. 2. Seing he grants, to be a true minist. there must be a qualification, according to the intent of the law, we desire them, in their next writing, to tell us plainly, whether all their Bb. Priests, & Deacons, are so qualified: if not, then certainly Mr. Dayr. Mr. Bradsh. etc. have much deceived the people: For under the colour of some few among them, qualified (as they say) they have cunningly sought, to justify all the rest; and yet knew, (as it is clear by this man's writing) that their ministry is false and unlawful. 3. Let the vanity of his speech be here observed; their ministers are true, if they be, etc. which is, as if a known harlot, should say, I am honest, if I am qualified, according to the word of God. 4. He mistakes Mr. johnsons' words, for he doth not say, that the Prelates are ministers of the Church Assemblies, but of the Church of England; Notwithstanding, if there were need, we could prove both by their profession, and practise, that 
Reply to D. Morton pa. 85.  the Bb. are the proper Pastors of all the Parishes in their Dioceses, and the rest are curates only to them. 5. If the ministry of the Prelates, belong not to any ordinary assemblies, then is the same Antichristian, and so consequently is that which is derived from it; And so much from their own Principles, we have formerly 
P. 9, 11, 39  proved. 6. He should have proved, that that authority & power, which the Law gives to the Prelates, is lawful, and good; for if the same be otherwise (as he knew in his own conscience it is) I do not see for what reason he mentioneth it, it having no weight of matter against us, nor for themselves.  

Unto p. 4.  Answ. 1. To let pass the name Priest, and that likeness which is between their ministry and the popish 
See Treat. of the minist. of the Church of Eng. page 98, 99, etc.  priesthood, because others already have sufficiently handled the thing: I do deny that they are such Pastors and teachers as are spoken of in Ephes. 4. 11, 12. and have showed the contrary from their own principles.  
2. Note this man's lightness and inconstancy. Sometime he stands for the justification of all their Ministers, as here, and in pag. 10. etc. but otherwhile he will only defend those which are qualified according to the law, and execute their office, as page 2. 5. 94, etc. Thus a man knows not how to follow, nor where to find him: 
Prov. 30. 18, 19  As the way of an Eagle in the air, such is the way of an adulterous woman: It is hid and cannot be known.  
3. It is untruly affirmed, that their priests and Deacons do exercise the proper and essential ministry of Pastors and Teachers. For first, most of them, by their confession, 
Pag. 15, 16, 43.  are idle bellied Epicures, senseless asses, and not one of twenty that can preach. 2. By their law, their Deacons are not to administer the Sacraments, neither any of those which are full Priests, but according to a Popish Leiturgy. 3. None of them, neither may, nor do exercise Church-governement, though they acknowledge it an assentient and proper part of their ministry.  

To the 5, 6, 7. pages.  Answ. 1. Our question is not of what should, or may be in a Land, but of that which we know is by law established and practised accordingly. 2. I cannot think that the Prelates have permitted the ministry of some, which never received ordination from the papists or themselves: for though it may be possible, that one or two, may secretly pass without being made Priests by them, yet that they should permit this thing, I am persuaded he could never prove it.  
3. He often taxeth Mr. john's. with absurdenesse, but no man I think could pass him here. For if it should be granted, that there was a Prelate which for love or money permitted the ministry, etc. doth it therefore follow, that the ministry of that Church, is any other, but of their Prelacy, Priesthood and Deaconry, as Mr. johnson saith. For what if some have as much permission under the Papacy, is not their ministry then of Prelacy, Priesthood and Deaconry? Indeed so Mr. Bradsh. doth infer, but with what wit or truth, let the Reader judge.  
4. A man may be an unlawful Minister, though he never received the Bb. ordination, viz. when he runs of his own head, and is not elected, called and ordained by the free and common consent of a true Church, and such were those of whom Mr. Bradsh. speaketh, if there be any truth in his relation.  
5. If some do swerve from some observances, which the Law requires, yet is not their calling hereby the more true and lawful: for if Monks and Friars do not keep sometimes all their rules and orders, yet are they notwithstanding the devils and Pope's officers, even so, etc.  
6. Though their Law intent not, such a proper priesthood, as was in the jewish Church, nor (as in all respects) is now under the Romish beast, yet this helps nothing their cause, seeing it both tendeth and establisheth such a ministry, as by their own confession is directly against the word of God:  

Pag. 44. 45, 46.  7. Touching their Parsons, Vicars, Stipe ndaries, chaplains, etc. we have proved from their writings that these names and offices come wholly from the devil and Antichrist: and therefore his pleading for Baal is altogether here unuseful as to say, All is one kind of ministry and in this respect they are Parsons, and in that respect, Vicars, etc. for, as much may a Papist say of their Parsons, Vicars, etc. and as true too. If therefore he would have justified these men, he should first have manifested, that his brethren have notoriously slandered their ministry, & so have taken quite away their reasons, by showing better, and not needlessely to bring in a tale, which neither helps him, nor hurts us.  
8. His conclusion is pietifull: for instead of satisfaction, he leaves his Reader more doubtful than before: in regard of an exception which he makes thus, If they duly execute the same, meaning, the office of true Pastors, now what, if they do not this, as indeed they do not, what be they then? To this he saith nothing: neither will I infer any thing, but leave it as a Quaere, to be answered by him, which shall next write in the behalf of Mr. Bradsh.  

To pag 7, 8, 9  Before I make answer unto the particular things in these pages, I will lay down some general observations, touching the manner of this man's writing, both here, and in the rest of his book. 1. Having nothing with any show to object, like a bold sophister, he makes a flat denials of expressed truths, as thus: I say it is false, I deny it, etc. as if the weight of an argument were sufficiently removed by empty denials, 2. His proofs are always beggarly I says, or ifs, and may be foes; and doth not in all his writing, either directly, or by sound consequence from the scripture, confirm any one thing, whereof he speaketh. 3. Although in the course of his life, he made show to be a great enemy of the Bb. and their traditions; yet now against us, he standeth to maintain the vilest abominations in their Churches. 4. Such corruptions as the Nonconformists generally have condemned, he basely here justifieth; and by the same carnal and corrupt reasons, which the Prelates use to do, so that his writing is not more against us, then against themselves, and therefore it concerneth them as much as us, to set forth an answer unto it. 5. As Mr. Dayr. in his book, hath showed much ignorance, and contradiction; no less hath he great hypocrisy, in pleading for such evils; as some, which knew him, do well know, that his judgement of them (at least of many of them) was wholly otherwise.  
It is true, the report goes, that he was not the proper author of it, but another did it, and got him to father it▪ This may be so, and it is probable enough, notwithstanding Mr. Brandsh. evil is not the less, if he should suffer any one, as the Ass did Balaam, to ride upon him, for to curse the Israel of God. Now to answer the things particularly.  
Answ. 1. When we know what those accessary parts be, which true Pastors, and teachers may have of their offices, callings, and administrations, not ordained by Christ, we will speak more of that point, in the mean time, they may do well, to consider, that they want not the accessary only, but indeed the substantial and essential parts of true offices, etc. & this they themselvs do not barely say, but sound prove: & to confute this, Mr. Bradsh. hath nothing in all his writing, and therefore their own arguments must needs stand in force, until they do revoke them, and bring better to the contrary.  
2. Whether the Prelates be ordinary, or extraordinary ministers, it is not material, and therefore the distinction is idle, and impertinent; For if their office and 
See p. 34, 35  calling be false, devilish, Antichristian, etc. as the Nonconformists say, we will give Mr. Bradsh. leave, to place them in what order or degree he will, and yet his cause shall be never the better by it: but observe, howsoever some time he undertakes to justify their standing; yet here by a wile, which he useth, they are left, to shift for themselves.  
3. He could not prove, when he was alive, that either the practice of all the Priests in the Church of Rome, in all things was according to that constitution, or their constitution, according to their practice, or either of them answerable to the strict terms of the Law. What then, might not he therefore conclude any thing generally against the unlawfulness of their ministry? his words import positively no, but we are sure yes; & so will every wise man I think (beside himself) affirm too. Notwithstanding his Tenets usually do lead unto such absurdities.  
4. He either, through ignorance, or deceit speaks, besides the present question. For Mr. john's. to prove them false ministers, mentioneth their calling and entrance, according to their Pontisicall, now to this he saith nothing, but talks of their practice: the which, if it should be granted, to be otherwise then the Law requires, yet it is nothing to the purpose, for which he bringeth it.  
Would it not make some men laugh, if they should hear one, that is accused to be a bastard: To maintain the contrary, by this reason, viz. because he doth such duties, as those children do, which are borne under wedlock. The thing which Mr. johnson affirmeth from their own writing, is, that their ministry begotten by the Prelates, is illegitimate and false; I say those, which take their offices, and callings from them, are bastardly ministers. Now, mark (good reader) how handsomely Mr. Bradsh. makes an answer to it. He cannot prove (saith he) that the practice of all our ministers, is in all things according to the constitution, etc. What then, yet seeing he proves your ministry by your own confession to be a Child of the Whore, 
* So is the Pope called by the Holy Ghost, in Rev. 17, 5  it must needs be still a bastard, whether the practice of it be good or evil.  
5. I do deny that those administrations, which are performed by their Popish Canons, and book of common prayer, are the main, principal, and essential administrations, which Christ hath ordained. For first, these allow of no true Pastors and Teachers. 2. Require the Sacraments to be unlawsully administered. Lastly, command an idolatrous worship, and devilish discipline to be performed and executed in all their congregations.  
In page 46. he saith, that the Prelates may well laugh at Mr. johnsons' simplicity and silliness of wit, that thinks to fright them with such a bugbear as this, etc. But may they not much more laugh at the writings, which his brethren have published against their Canons & service-booke, 
P. 139, 140  calling the former slavish Ordinances, lawless, perilous, Popish, wicked, & damnable Canons, shameful idols, etc. 
P. 78.  the later, a devised service, the Mass in English, etc. But what of all this, if they will believe Mr. Bradsh. they need not be frighted with such bugbears, as these: For if it should be granted (as it is only for reasoning sake, that he will do this) that some things are in the Canons and book aforesaid, which were never ordained by Christ, yet the main, principal, and essential administrations, which he commandeth, are contained in them.  
Now, how much better had it been, if this misshapen thing, had had its mother's womb, for the grave, or being brought out, had been ever kept in some hole or dark place, where it should never have seen any light, nor any man's eyes should ever have looked upon it, then to serve in this sort, which it doth; namely, to strengthen the hands of the wicked, grieve the hearts of the righteous, & to discover their own vile halting, & double dealing.  

To pa. 10.  Ans. 1. Are the Princes of the earth bound by God's Laws to maintain the ordinary ministry of your assemblies? then have you from time to time, shamefully mocked and abused them, in craving so earnestly for their aid, to have this same quite rooted out, and abolished, 
1. Adm.  and a right established in the room and place thereof. 2. The Dumb dogs, Caterpillars, and idle bellies never had a better Proctor than this man to plead for their unlawful standing. For he saith the Magistrate is bound to protect their ministry. But how can we believe him, seeing the Nonconformists teach otherwise, and lay down unanswerable arguments for the same: but as for him he gives none at all. If any should say, He means not the bare Readers. I answer, He makes no distinction, nor exception, but speaks generally, and indefinitely of the ordinary ministry of their Church assemblies. Beside, the office and calling of these, is for nature and kind the very same which the rest of them have received. 3. I do not so much admire, that he makes here some question, whether there be any corruption, in and about their ministry. And that pag. 13. he thinks needless to spend any time, in justifying their Canons, as I wonder he had not down right affirmed, that there are no faults at all in either of them.  
For any one may see by his work, that he meant not now to tie his conscience short, but would make a little bold with it for the present, and so he might fetch over a sure blow upon us, he cared not though with every stroke he made wounds through the sides of his brethren. 4. Seeing he confesseth, the idolatrous ministry of Antichrist is to be abolished. It must needs follow then, that these scriptures, 
† Rev. 17, 16. 1 Tim. 2, 2 Rom. 13, 4 Deut. 12, 2 P●a. 72, 1  alleged by Mr. john's. are neither abused nor profaned: For such is theirs. 1. Because their entrance into the ministry, is by a Popish, and unlawful vocation. 2. The service, which they are enjoined to do, is idolatrous and Antichristian. 3. The manner of performing it, is also unlawful. For they are to wear surplusses, sign children in Baptism, with the sign of the Cross, kneel in the act of receiving the bread and wine in the Lord's supper, etc. the which things are very idols. 4. Touching preaching, it is no essential part of their ministry: For those which neither do it, nor can, are yet by their Law as true and Lawful Ministers, as any other among them. And all this, many Nonconformists of greater note, and zeal, than ever Mr. Bradsh. was, have by reason sound manifested, and therefore he hath here showed the more pride, and ignorance, thus still to oppose them, having nothing wherewith to refute their effectual arguments; But to use his own 
Pag. 87.  phrase, a vomit of his coleworts, not twice, but twice twenty times sodden, that is, bold I says.  

To pa. 13.  Doth he speak in earnest, that the Prelacy, in and of itself, may stand well enough with the Offices of the Apostles, Evangelists, Pastors, etc. Truly I cannot think so, and therefore if I should have seen such a passage, in their writing against the bb. I would have admired at it; but seeing it is put forth only against the Separatists tush, why may it not pass, though it be as contrary to their saying otherwhere, as light to darkness.  
The author of the Preface, before the Fresh suit, against humane Ceremonies, saith, he cannot abide daubing. Now, I profess in all good conscience, I never saw to my remembrance, such daubing in any Conformist; and to say truth, it is a great deal worse: And for proof hereof, observe what they write in their writings against the Prelacy:  

Zion's plea p. 4.  The hierarchical government cannot consist in a nation with soundness of doctrine, sincerity of God's worship, holiness of life, the glorious power of Christ's government, nor with the prosperity and safety of the commonwealth.  

Remove. imputations from the minist. of D. and Cor. p. 36  Another saith: Not Paul himself, if he were living, should be permitted, to continue his function, if he would not conform, as we are verily persuaded he would not.  
Mr. udal, Mr. Cartwright, Mr. Banes, Mr. Bates, and many others of them, have spoken to the same effect, and suffered for this banishment, spoiling of their goods, yea some of them loss of life. See also before in pag. 34, 35. 138.  
It is reported of a certain Thracian, by name Leicurgus, how imagining that he was, hewing down a vine with his hatchet, slew his own son, and maimed 
Apoll. de Orig. Deorum l. 3.  himself. Much to this purpose is Mr: Bradsh. work: for thinking to refute us, he quite overthrows his brethren's cause, and his own too. And whether this be not unreasonable, let the judicious judge.  
If Dr. Ames had not boasted of this man's book, I would not have touched it, because I knew the bowels of it could possible not be opened, but it would cause an ill savour to some, in regard it containeth most vile and unclean matter; but seeing they are neither afraid to publish such stuff to the world, nor ashamed afterward to glory of it, they must give us leave to return it home to them again, howbeit to their loss & discredit too. 
† This is the book, which Mr. Pag. upbraids us, with, Ar. ag. Separ. p. 38.   

To 14, 15 pag.  Answ. 1: Touching the corrupt shifts, which he useth, to justify civil offices, in Ecclefiastical persons, I will not speak much of it, but do desire the reader to take knowledge, that the Nonconform. 
* T. C. the rest of the second reply, p. 1, to 31. Mr. Bates 73, 74, etc. Course of Conformity, p. 20  affirm the thing to be utterly unlawful, and give sundry good reasons for it. 2. Whereas he saith, the same authority that permits their ministers to be civil Magistrates, doth permit them to be drunkards, etc. And by the same Law, that their ministers may take upon them civil Magistracy; any true Pastors may take upon them the same authority. To this I say in his own words, what a shameless man is this to 
P. 11.  affirm such untruths: for concerning the first, he slandereth the state, and in the other he puts the lie on the writings of his brethren, which testify otherwise. 3. Whether they be made civil Magistrates, by the favour or grace of Princes, as he speaks, or any other way, it is nothing to the purpose, seeing the thing in itself is every way, and altogether unlawful. 4. When they have proved themselves to be true Pastors & Teachers, than there willbe a fit place, to show, whether the admitting of a civil office●, do change the nature of a Church ministry or no.  

To 16, 17 pag.  Here Mr. Bradsh▪ in plain terms, casteth his brethren off, and good reason too, for he sees, that either he must wholly renounce their Principles, or conclude with them, that their ministry is unlawful. But he tells us, that he is not bound to their opinions. Well, neither I think are they to his. And now, seeing he, and they, are thus parted, let us a little consider, whose of their opinions, in likelihood, are the truest, and best, to be embraced. Touching the former, I mean the Nonconformists (to say nothing of their number, zeal, learning, knowledge, sufferings for the truth, etc. In all which they far exceeded him,) not only do they affirm their ministry to be false; but as I have often said, and also showed out of their books, they prove by good arguments, the thing to be so. But as for Mr. Bradsh. he delivers his opinion upon his own word, and if we will not take that, we must have nothing: nay truly many times we cannot have his word, sor he turns his tale so often forward and backward, as no man can tell where, when, or how to believe him: For instance, sometime all their ministers are true with him, otherwhile they which be qualifyed only, & such as duly execute their office. Thus he is like to one that hath a mad dog by the ear, and knows not whether it be best to hold him, or let him go.  
For Mr. Barrow, & Mr. Greenwood, as we will not bind our consciences to their opinions, so neither will we rashly reject the grounds, which they have taught, and given reasons of, unless we be able to show better, although Mr. Bradsh. hath dealt thus ilfavouredly with his brethren.  

To Page 18, 19, 20, 21.  There are fishes name Sepiae (as writers report) who lest they should be taken of their pursuers, do cast behind them abundance of black matter, and so escape out of sight. By such a wile Mr. Bradsh. thinks here to get away from us▪ for with his shifts; and tricks, he puts quite by the matter in hand. But to answer briefly. 1. There are many hundred Priests in the Land, which have no particular places to serve in: Is their ministry therefore unlawful? Indeed he seems here to grant it, as the rest of his brethren do. 2. Seeing not all (as he confesseth) but some of those that have offices are bound to be members of true visible Churches. I will leave it in this place as a Quaere, Whether such as neither are, nor by law are bound to be such, are true Pastors or no? for Mr. Bradsh. had so much forecast, as to say nothing about this thing; howbeit, it was the main point in question. 3. He takes it for granted, that their Churches are true, but brings no proof for it: and except we will give him all this at once, there is nothing which he speaks to any purpose in the world. But this we cannot give him, though he beg it shamefully, 
See before page 169. etc.  because the thing is otherwise, as their own writings manifest. 4. What if their Priests be not in all points answerable to their laws, are they then members of a false Church? indeed either his words carry such a meaning, or to me they seem non sense. 5. Have not some in the Church of Rome dispensations to have more cures than one? Yes surely; now do these special dispensations make the action lawful? such an inference Mr. Bradsh. words have, or else the man talks he knows not what. 6. Howsoever the matter be not much, whether the Government which the Bb. excercise in civil and 
Re move imputat. from minist. of C. D. pag. 46 Zion's plea pag. 4. Page 34, 35 147▪ Protestat▪ from Scot pag. 88, 89, etc. Altar Damas●. 57, 58, etc.  ecclesiastical cases, do impair the dignity, authority, or supremacy of the civil Magistrate, seeing the same is unlawful and Antichristian as we have before proved. Notwithstanding this thing is confidently affirmed of the Nonconformists, and they give sundry instances thereof; and therefore the boldness of this man is notorious, that he should dare in this manner still to daub up the vile things, which his brethren pull down with both hands.  
Some men in matters of controversy, care not (as one saith) 
* Intus in animo perdant, modo victores abscedant. Ambro●. To page 22, 23, 24, 25, 26.  though they lose the peace of conscience, so they may gain their supposed victory. If Mr▪ Bradsh. in judgement came the nearest (as it is reported) of all the Nonconformists to the separation; surely his soul could have small comfort in this writing, it containing nothing for the most part, but what is quite contrary to all their sayings otherwhere.  
To let pass his idle scoffing, as imputing it to a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 necessarily attending that pen which undertakes the defence of such a cause. In these pages he showeth himself a miserable informer and settler of the conscience: for his counsel is much to this effect; so a man hold some thing, it is no matter what it be, nor how ungroundedly taken up, to answer his ifs and thoughts, and what's particularly.  
First, What if some (saith he) shall say that our Archbb. and Bb. have the Pastor's Office? Answer. Then they shall speak untruly, or else you yourselves do bear false witness against them; in affirming, that they are not 
‡ Defen. Eccle. dis. ag. Bridg. pag. 88, 89 Pref. Dio. Strif. of the Ch. Repr. Mart. jun. pag. 12. Mr. Bates, pag. 55.  Pastors and Teachers, neither any true ministers at all in the Church of God.  
2. What, if one hold, they are not Pastors, but named only so, metaphorically, as Princes are so called? etc. Answ, This were to hold a thing, which is contrary to their Law, and directly against their profession and practice.  
3. What, if one hold, that the ministers of our particular congregations, are Pastors? Answer. He hath no reason for it, because they have no true calling unto that office, neither do perform the substantial duties 
In title page of his Rej.  thereof. When Dr. Burges styled himself Pastor of Sutton Coldfeild. Mark what Dr. Ames writes, in answer to it: It is (saith he) such a name or title as by the 
Fresh suit l. 1▪ p. 5.  Prelate's rules, is not admitted, and our book of ordination acknowledgeth no such Pastors, from whence also it is, that in our convocation church language, we never hear of a Pastor of one Parish alone. None of our divines in the Synod of Dort would take to themselves that title, though most others 
Resp. ad Epist. 1. Ma.  did in their subscription. D. Andrew's, an Archbishop in esteem, censureth this title for a Novelty.  
4. What though one hold, that our Archbb. and Bb. are Commissioners and visitors, in causes Ecclesiastical, under the King. Answ. The Magistrate hath no authority from God, to set up such Officers, which shall take into their hands the rights and privileges, belonging to the whole Church, and therefore whereas he attempteth, both here, and in pag. 35. 36. to justify the hierarchical Government; and by this reason, viz. because they take it from the King. I desire the reader to compare with this base stuff their former principles, and consider 
See before p. 34, 35, 147.  whether there be not probable reasons, to think, that he sinned herein fearfully against his knowledge and conscience.  
But to the point in hand, is not here wit, to dispute by ifs & thoughts? Now, I am not of Mr. Bradsh▪ merry disposition, to laugh at another's fault: But truly, if a man were so disposed, his silly, and childish words would give him often occasion enough. For suppose, a Papist should argue, as he doth, What if one should hold, that our Archbb. and Bb. be Pastors, or what &c. would not every one, that seeth it, say, there is in it, neither rhyme, nor good reason. If therefore he had not meant a mere gulling and mocking of the world, he would not have taught men to hold this thing, and that, or what they would, without any reason and ground, but have showed first by the word of God, that the opinions were lawful and good, which he counselled them to embrace.  
After this, he tells us, that some of their Priests and Deacons, are Pastors, & some Teachers; but I have proved the contrary, and therefore both now, & hereafter do purpose, to let his idle repetitions pass; only if I may without offence ask a question of them, seeing Mr. Bradsh. makes here this distinction, and doth oftentimes justify the whole Clergy, by what names or titles soever they be called, I would willingly therefore know, of what kind their dumb ministry is, whether these Sr. john's be Pastors, or Teachers; for if they be true ministers, one of these, they must be necessarily.  

See before p. 48.  Mr. Bradsh. having a great desire to justify their Deaconry (howbeit, he knew that his brethren had condemned it for a false office, as they have it in their assemblies) demandeth of us, whether Magistrates may not require some things of Teachers, not required by the Apostles? Answ. Yes forsooth, but if they require, before a man shallbe a Teacher, that he enter into the ministry by an unsawfull and Popish vocation, and shall execute afterwards the same in an idolatrous manner, If he in all this do obey them, he must needs thereupon become no true minister; and such is their cause, by their own confession; And therefore the question, as he propoundeth it, is deceitful and impertinent.  
Lastly, he excuseth their Priests, which obey the Bb. what obedience (saith he) do they promise to Prelates, but only in things, that they shall judge honest, and Lawful, and not repugnant to the word of God. If this manner of arguing be good, what corruptions so abominable but may get countenance? Under such pretences, any Heretic may maintain the grossest errors, which he holds, and practiseth.  
But to let pass any further answer, I desire the reader 
See Mr. Bradsh. 12 general Arguments against Ceremonies.  to take knowledge, that none of the Nonconformists have more effectually condemned their Popish Ceremonies than this man, for he hath by many arguments proved, that the use of them is very sinful: notwithstanding behold his forehead, how in his writing here against us, he seeks by flattering speeches, to justify the very practice, which he professeth in his writing against the Hierarchy, to be unlawful, idolatrous, antichristian. 
Remove. imput. from the minist. of D. and C. p. 22. Fresh suit l. 2, p. 184.  I may well use the words, which they speak against the Conformists: We abhor this hypocrisy, and leave such temporizing unto those, which are content, to make themselves the servants of men. But it's true, as one saith: Extremity drives men unto hard shifts.  

To p. 27, 28, 29.  Here Mr. Bradsh. bestirreth himself, to prove their ministry good, by the Scribes and Pharisees, but this example will not help him in the least.  
For first, howsoever they had new names, and in many things were very corrupt, yet they sat in Moses' Chair, 
* See Pareus in Mat. 23, v. 2, p. 578.  that is, came rightly, and Lawfully, to the levitical and Priestly Offices, which they executed in the church of God. But their ministers (as we have showed it under their own hands) do want this true calling, and therefore the comparison holds not. It is possible, that two persons, living in adultery, may in sundry respects be no worse, than some, which are truly married: Is their state therefore one? not so; and why? because the former wanted a right coming together: So in this cause, in somethings I am persuaded, their ministers are not worse than the Pharisees, 
‡ Yet the Nonconf. say, they are worse, see page 15, 16.  as in pride, covetousness, hypocrisy, persecution of the saints, etc. yet nevertheless, their standing (in respect of the ministry) is not as good, as the Pharisees; because (as I said before) they have not a true calling thereto, which the others had.  
2. I cannot think, that Mr. Bradsh. should be so ignorant, as in this place he makes show of. For his words import, that the ability, which the Pharisees had, to expound the Law, argued them true ministers: But this is false, for that; and indeed that only, which argued their office to be true, was the Lord's institution, in setting the Tribe of Levi apart for the holy administrations; 
† Exo, 28, ● Mal, 2, 4▪ 5 Heb. 5, 4.  of which Family were these, 
‡ joh. 1. 19 with 24.  so many as were employed, in, and about the service of the sanctuary.  
3. If the preaching of the word and administration of the Sacraments be sufficient, to argue a true ministry; then are not only many Papists Priests, but other, vile, Heretics, and excommunicates, Lawful Pastors and Teachers, for so much they can do. The truth is, his arguing is no better, then if jeroboam Priests should thus have pleaded: Those Priests, that teach jacob 
Deu. 33, 10  Gods judgements, and Israel his Law, that put incense before the face of God, and burn incense upon his Altar, are true Priests; But these things do we, therefore we are true Priests. If they shall say, the assumption is untrue, the like say we of their cause.  
4. Howsoever, he often undertakes, the defence of all their ministers, yet here he leaves the blind Priests in the ditch: And indeed this is the manner usually of them, they are so shifting up & down, as a man knows not where there home is, nor when to find them there, for some time the whole Clergy is pleaded for: when they are beaten thence, than they fly to their best ministers; when they cannot defend them any longer, than we have an hours talk of their gifts and services. Thus as a man that sitteth uneasy, is ever stirring to & fro, till he be out of his place, so do they shift, and shift, till they be clean out of their arguments & matter: If they think, I speak beyond my compass, let them once pitch and insist upon any one of these grounds, without starting, join issue with us, and come to the particular, that so a directly named position, may receive a direct and special reply.  

To p. 30. 31, 32, 33, 34, 35, 36, 37.  Answ. 1. There is little hope to find any good here, seeing so manifest an untruth, is uttered in the beginning. He tells us (if we will believe him) that to communicate spiritually with the ministers of Antichrist, in holy things, is not to communicate in his Apostasy. If this be true, then unlawful ministers, may be lawfully communicated with; but this cannot be, for as it was unlawful to communicate with Corah, or with Vzziah, though they burnt true incense, or with jeroboams Priests, though they offered true sacrifices, so it is unlawful to communicate, with a devised, or usurped ministry, what things soever, (though good in themselves,) are administered in, and by it. And this we formerly 
Pag▪ 27, 28  have proved fully.  
2. It is certain, that the ministry of Priests and Deacons, ordained by Antichrist, is the ministry of his Apostasy, and not Christ's, as he profanely affirmeth: for he makes them not according to the institution, prescribed of God, but wholly after a wicked and devilish device of his own brain; so that the same is a mere fruit of the Beast and false Prophet, and no accidental effect, but a most cursed thing, which doth as properly flow from his defection, as figs from the figtree, or a child from the seed of the Parents. As for Luther, Husse, Wickliff, and others, whereof he speaketh, it is but an absurd and childish begging of the question, seeing it cannot be proved, that they received a lawful ordinary ministry from the Church of Rome.  
3. He saith, that the ministry of such Priests and Deacons, which the Prelates ordain, are the true ministers of jesus Christ. What every dumb dog, and all those 60. 80. and a 100 which are made at a clap, and sent forth as rogues and masterless servants, to get benefices, where then can, having no particular congregation? etc. Yea now all again are justified: for he speaks without exceptions or limitation. If I were not unwilling to give occasion unto the Bb. to insult over these men, I could hence manifest much bad dealing in them, but I will forbear for the present, and do refer the reader to their ow● Principles, 
† 1 Admo. p. 3. Offer for Confer. p. 2. N●ces▪ dis. p 2●. T. C. ●. 1, p. 193, Eccle. dis. p. 40. Mr. Bates, p. 66. Demon. dis. p. 24, 25. Def. Adm▪ p. 2.  which is, that all Ecclesiastical officers aught necessarily to be made by the free choice of the congregation wherein they are to administer. This manner of ordination, they profess, is only Lawful, and none else. T● this ascenteth Dr. Ames, and denies utterly, that the calling of their ministers doth essentially depend upon the Bb▪ calling. Now, what the reason is, that they are thus mu table, it may easily be conceived, namely, the differen condition of the persons▪ against whom they write for if a man should read over their books, publisher to the world, against the Hierarchy, he should not (warrant you) hear them once there to say (as here they do) that it is lawful for their Prelates, to ordain ministers; but then they will speak out boldly, that this practice is wicked, and unwarrantable, yea and they can upon such occasions give good reasons for it also.  
Mr. Bradsh, in page 5. justifieth the ministry of such among them, as are not ordained by the Bb. here he saith that these are the Ministers of jesus Christ, which receive their ministry from the Bb. yea and from Antichrist too, so that it seems, if men will be Priests of their churches, they may come in any way, and it is no matter how they be ordained, nor who ordains them, nor whether they be ordained or no: indeed his words imply no less, and therefore he must needs be reasonable. But if the Nonconformists should have seen but half such rotten stuff in any. Conformists' writings, they would have cried out, and that justly, Daubing, daubing.  
4. He hath little cause to scoff so idly as he doth, at Mr. john's. for the manner whereby he proves his propositions, considering how he himself never brings either Scriptures, Examples, Reasons, or human Testimonies to confirm any one thing whereof he writeth. Hierom speaketh of some who have their Syllogisms and argumentations not 
* Non in modo & figura, sed in calcibus.  in mood and figure but in their heels. Mr. Bradsh. is not much unlike these; for wanting all proof to make good the points which he boldly affirmeth, he layeth about him with his heels, by kicking the person whom he opposeth, with bitter and unchristian flouting. Notwithstanding, the wisdom of God is marvellously here to be seen, which suffered not this man to countenance his corrupt speeches with any weight or show of arguments, that so it might appear, to be penned by him, rather for disgrace of others, than defence of themselves, & also that none by it might be deceived, but such as are willing to pluck out their eyes, and to take one that is blind for their guide and leader.  
5. To let pass the unlawful speech, which they use in ordaining ministers (i. e.) receive the holy Ghost, 
‡ T. C. ●. 1, pag. 6●, etc. Altar. Da. pa. 165.  and certain frothy demands, which he moveth, to uphold (if he could) the Bb. Kingdom. The things not being worthy of answer. In pag. 38. he bewrayeth great ignorance, in not putting a difference between a minislerie, and the execution of it, for these are two distinct things, and therefore it is possible, that one may be a true Ecclesiastical Officer, and yet never do the services thereof; as for example, a woman is really a wife, immediately upon her marriage, I say, before she performs any duty; yea though it should come to pass, that she never performeth any. And therefore Mr. Bradsh. was deceived, to think, if one be a false minister by ordination, that the administration of lawful things, makes him true; for it is not so. If the Church of Israel should have chosen some, not of Aaron's house, but of other Tribes, to be Priests, and they had administered without exception, had these therefore been Lawful Officers? in truth, according to his understanding they had; but herein he grossly erred. Mr. Perkins 
* Exposition upon Mat. 7. ver. 16, pag. 239. Last volu.  lays it down, as one infallible note of a false Prophet, to come without a calling from God, and from the Church. I pray observe, although a man should execute the ministry of a Pastor, notwithstanding if he want a lawful calling, he is still a false minister in the judgement of this author, and I think of all wise men, beside Mr. Bradsh.  
Again, if one be ordained a Pastor, according to Christ's institution, he hath certainly a lawful ministry; howsoever, things afterward shall fall out; yea though he should sing Mass and Matins, as he speaketh; but he asketh, if any, that is in his wits, will say so? yes, and prove it also, and if he himself had not wanted some wit in this point, he would not thus have confounded one thing so absurdly with another▪ for as a person may be a servant or subject truly, & fully, and yet do afterwards the actions of thiefs, rebels, Traitors; so a man may take a true ministry, by ordination, and yet both in life and doctrine do wickedly, and deserve justly to be deposed.  
But I guess, wherefore he hales-in these foolish positions; it is probable, he knew well enough (what gloss so ever he made sometime to the contrary) that their ordination of Priests & Deacons, by the Prelates, is (as his brethren say) unlawful and Antichristian; and therefore he hoped now to justify themselves, in regard of their good services: but this will not help him neither; for if their administrations were right (which are not) yet would their ministry be still false, so long as they do retain that false calling, which they took first of the Bb. they of the Pope, and he from the devil. 
† This is no otherwise, then according to their own Tenets; for they say: Whatsoever cometh from the Pope, which is antichrist, cometh first from the devil.   

To pag. 39 40, 41, 42, 43, 44, 45, 46, 47.  Ans. 1. As a man, when in his answers, he purposeth to deceive others, his manner is, to conceal that which should give special light unto the matter: It is even so with Mr. Bradsh. that he might merely gull the reader, he hides from him, whatsoever should most serve for his true information, about the point in dispute. In pag. 7. he told us, that Pastors and Teachers may have diverse accessary parts of their offices etc. not ordained by Christ. Here he saith, that they may in diverse, and sundry particulars, disobey Christ in his ordinances of worship and Government. Now he doth not express in either place, what these diverse & particulars are, neither durst he, I am persuaded, for had he, we should soon have joined issue with him. But to leave him in the midst of his idle words: this I say, when we understand once their meaning, they shall have our direct answer unto it. In the mean while, I do entreat them, to consider advisedly of their own Principles, about their Worship & Government. Touching the first, 
See before pag. 72, 78  it is (as they say) contained, in the book of common prayer, the which was taken out of the vile massbook, full 
P. 138, 147  of all blasphemies▪ lies, and abominations; and the other is taken wholly, and every part from the Pope.  
2. To let pass many things, which he often affirmeth, without any proof, I do desire, that they will show us, in their next reply, some good reason for that which he writeth in pag. 40. 41. viz. That ministers may execute the ministry and Government of other Archb●. & Lordbishops besides Christ, be Archdeacon's, parsons, vicar's, read stinted prayers out of a book, and observe other humane inventions, and have their Church Government, according to Canons, Courts, etc. which were never appointed by Christ, and yet obey Christ in all the main, essen●iall, and substantial points of his ministry, worship, and Government. If they can prove all this, I do not see, but the controversy may be easily taken up, between them and the Bb. only then, they have just cause to beg pardon of them, for their pleas against the Prelacy, and the many heavy accusations, which they have put up, both to Princes & Parliaments, against them. But if they cannot (as I know they cannot) make good the thing here avouched, then let it lie as a blot for ever upon their cause, for thrusting abroad such deceivable trash, especially upon those, which either were Authors of it, or have since justified so hypocritical and shameless a writing.  
3. He once more here rejecteth, the Principles of the Nonconform▪ and bids them, answer for themselves, touching the Suits, which they have put up to the Parliaments, for the abolishing of their ministry. Now, the reason why I do again note it, is, because the reader may see how impossible it is for any of them, to justify their standing and writings too; the same being as unlike each to other, as good is to evil. For the Prelates laughing, whereof he speaks in this place, I have mentioned it before; this only I add, that never did Mr. john's. by his simplicity and silliness of wit, give that occasion unto the Bb. of Mirth, as he hath justly of sorrow to all his brethren, by his daubing and rotten speeches; for truly in the words of jacob, they may 
Gen. 34, 30  say, he hath troubled us, to make us, to stink among the inhabitants of the Land; yea to increase their grief, as 
Psa. 41. 9  David said of Ahitophel, & Christ of judas, so may they speak of him, our familiar friend, in whom we trusted, which did eat of our bread, hath lift up his heel against us.  

From pag. 48. to 67.  Answ. 1. Mr. Bradsh. saith, that there is no ordinary ministerial office, which Christ hath given to his Church, but their ministers either have, or by their Laws ought to have the same. I have proved before, that this is untrue, and therefore it is not needful that I should make answer any more to his bold threadbare, I says. But observe here (to use his own words) what a juggling 
Pag. 52.  method of reasoning he hath gotten. Their ministers have such ordinary ministerial offices, etc. Why? because by their Laws they ought to have them. Now, may not a man, by the same manner of arguing, prove that there are no Thiefs, Traitors, Whoremoungers, etc. within the King's Dominion, in regard by the Laws, every one should be true, loyal, chaste, etc. But this later, I think, would be laughed at of all, notwithstanding to the very same effect, is only the other, or else it serves for no use at all, but to show, that the man had more will to do mische●fe, than he had, either wit or skill to accomplish the same.  
2. I pass over again his idle scoffing at Mr. johnson, for quotation of many Scriptures. Indeed Mr. Bradsh. was careful to shun this fault; for he hath not from the beginning, to the end of his book, brought one proof from the word of God, to make good any one thing whereof he speaketh, but as if he were one of the illumated Fathers of the Familists, delivereth his yea & no always upon his own bare word.  
3. Many grievous errors are bound up in this invective of M. Bradsh. but for lying here is one that surmounts them all,; namely, that the Prelates do not thrust them into a ministry, but leave them to be called and chosen by the people; or those Patrons, unto whose fidelity the people, 
P. 56, 57, 58.  have committed this charge. This (as I have showed) is very false. And truly it is strange to me, that they should dare affirm, so known and apparent an untruth; for according to their law, profession, and practise, whosoever is ordained by the Bb. hath immediately upon his ordination all the essential and substantial parts of a minister, is (I say) as true in their understanding, as these, which have a people, or have bought benefices of their Patrons; yea although he should never have any particular congregation, to administer unto. Therefore welfare the Conform. for howsoever, their courses are stark naught, yet they will own their errors, and not shift them off (as these do) by groundless devises, the which they can no more prove, then that there is a man in the moon. They have laboured these many years, to get away this power of making ministers from the Bb. But seeing they are now out of all hope to gain it, they persuade the people, that it is only but a leave & liberty, which the Prelates grant; And touching the ministry itself, they have it else where. Oh, horrible mocking and abusing of the world! a mere invention of their own, having no show or colour of truth in it.  
4. If the Prelates do not put them into a ministry, but leave them to be called or chosen by the Patrons, than it must follow necessarily, that either they are made ministers by those Patrons, or else they are none at all. But this I will leave as another Qu●re. Moreover, because my desire is, to come speedily unto some particulars with them. I do therefore demand some good proof, for the things which this bold man here affirmeth. First, that the people have committed this charge, unto the fidelity of Patrons. 2. If they have, whether the thing be lawful or no? And to give the reader in the mean time some information about the point, this I would have him to know, that howsoever 
Anatomy of Cere. made by Mr. Sprint before defore def. of Pet. to the K. Learn. discourse. of▪ Eccl. Gou. p. 125. M. Bright. on Rev. 3, p. 194, Edit. 3. Alt. Dam. p. 170.  here against us, they plead for these Patrons, yet in their writings against the Prelates, they tell quite another tale, for there they call them all Latrons, and profess their places to be unlawful and wicked; and give many worthy reasons thereof. And no doubt, this is true, which they say; for indeed, the bondage is intolerable, which the poor enslaved people suffer at these men's hands. If some one in a Parish, had entailed to him and to his heirs for ever, the power of appointing husbands and wives to all the people therein, the slavery were unsufferable, although in a matter of a civil nature: but how much more than unspeakably great is their sin, which lose this spiritual freedom! And greater those Patrons, which keep it: and greatest Mr. Bradsh. and such fellows, who labour what they can, to maintain so vile & wicked a thing.  
5. Seeing he asketh what errors we can prove in their Church, and is so audacious, as to affirm, that those set down by Mr: johs. 
† An answ. to Mr. H. jacob. his defen. of the Chur. and minist. of Eng. page 63, 64. A treatise of the minist. of the church of Eng. p. 10, 11, 12, etc.  are pretended. I will therefore give in some particulars (for it were impossible to name them all) published under their own hands, and professed of them to be the poisonsome Leaven of Antichrist. 
* M. Gilby in the table, Luk. 22, 2●   
1. The Popish names, and offices of Archbishops. 2. Lord bishops. 3. Their titles of Primacy, Lord's grace, etc. contrary to the commandment of Christ. 4. Their visitations▪ and power, which they exercise over their brethren. 5. Their Lordly Dominion, revenues, and retinue. 6. Their black Chym●re, or sleeveless coat, put upon the fine white rochet, with other Popish apparel. 7. Chancellors. 8. Deans. 9 Subdeanes. 10. Archdeacon's. 11. Officials. 12. Chanters. 13. Commissaries. 14. Prebendaries. 15. Apparitors. 16. Parsons. 17. Vicars. 18. Parish Priests. 19 Idle readers. 20. vagabond ministers of no place. 21. chaplains. 21. Canons. 22. Petty Canons. 23. Virgerers. 24. Rector Chori. 25. Epistlers. 26. Gospellars. 27. Queristers men and boys. 28. Singing Clerks. 29. Organists. 30. Organ blowers. 31. Beadmen. 32. Sextins'. 33. Impropiations. 34. Ministers, not made, neither by election, vocation, nor aprobation, agreeable to God's word. 35. Deacons, made to other purposes than the scriptures appoint. 36. The horned cap. 37. The tippet. 38. Surplices. 39 Copes in great churches. 40. The temporal offices of Ecclesiastical persous. 41. A dumb ministry. 42. The Pope's accursed Canon Law. 43. The Prelate's articles & injunctions from time to time newly devised. 44. The Church wardens each, to present to their courts, all the offences, faults, and defaults, committed in their Parishes against the aforesaid articles. etc. 45. The court of faculties, from whence are had dispensations, licences, tolerations, etc. 46. Dispensations, to eat flesh, at their times forbidden. 47. And licences, to marry in any time of the year, and in privileged places, by means whereof, many are married without their parent's knowledge, or consent, yea and many stolen oftimes from their Friends, and so married. 48. Dispensations for boys and dolts, to have benefices. 49. Dispensations for nonresidents. 50. & for plurality of benefices, as they having of 2. 3. 4. or more To●quot, as many as a man will have, or can get. 51. Their institutions, inductions, proxes, etc. 52. Absolving the dead dying excommunicate, before they can have (as they call it) Christian burial. 51. Houseling the sick. 52. Private Baptism. 53. Godfathers, and Godmothers. 54. The ring in marriage. 55. Bishopping of children. 55. Churching of women. 56. Prayer over the dead. 57 Lord's supper to be received kneeling. 58. Lent. fast. 59 Cross in Baptism. 60. Hollow eves. 61. Imbring days. 62. fridays and Saturdays fast. 63. The hallowed font. 63. Marriage forbidden at certain seasons of the year. 64. The oath ex officio. 65. Apccriphas books, which have in them errors, lies, blasphemies, magic, contradiction to the Canonical scriptures. 66. an Antichristian discipline. 67. Private communion. 68 Their administering of it, not with the words of Christ's institution, but with other, taken out of the Pope's Portuis. 69. Reading homilies. 70. Corrupting the scriptures, in mistranslating many places, adding to the text, and leaveing quite out many parts thereof.  
Many score of vile errors, besides these, I could name, from their writings, but this is enough for the time. Only I request the reader, to observe the bad dealing, which is here showed. The corruptions, which Mr. johnson mentioneth in his trea●ises, to be in the church of England, are only such, which he took out of their own books. 
† Namely, the Admonition to the Parliament, sold, sold. Bar. Tabl. T. C. his first and second reply. Neces. dis.  Yet see, how they will bear now the world in hand, that these are but pretended matters, when indeed (as I said) they are only their own Principles, set forth by their own hands, and justified still upon all occasions, when they deal against the Hierarchy. It seems therefore they are not willing, that any, saving themselves, should say, that their Bb. their Courts, Canons, Officers, Ceremonies, Service, etc. is Antichristian and unlawful; for if we say but word for word the same, which they say before us: They cry out pretended errors, and yet the things are true when they speak them. Now, if this be not unreasonable daubing, I know not what is.  
But he asketh, how we can prove, that these things are taught in their Churches? If a Papist should have thus replied, unto one, which had written against their transubstantiation, images, holy water, etc. it would have been counted an idle and foolish put off; for what if they be not always taught, yet these are their sins, in regard they both profess and do them, and have them established by Law, in their congregations.  
The like may be said of the errors, fore named, as authority commands them, so they are constantly practised, and upon all occasions defended publicly & privately. Besides, if any one shall open his mouth, to show the evil of them, he is subject to be immediately sil●need, suspended, excommunicated by the Lords, the Prelates. And to prove this, let their terrible Canons bear witness; for thus it is enacted:  

Canon. 4.  Whosoever shall hereafter affirm, that the form of God's worship in the Church of England, established by law, and contained in the book of Common prayer, etc. is a corrupt, superstitious, or unlawful worship of God, or containeth any thing in it, that is repugnant to the scriptures; let him be excommunicated ipso facto, and not restored, but by the Bishop of the place, or Archbishop, after his repentance and public revocation of such his wicked errors.  

Canon. 6.  Whosoever shall hereafter affirm, that the rites and ceremonies of the Church of England, by law established, are wicked, Antichristian, or superstitious, or such as being commanded by lawful authority, men who are zealously and godly affected, may not with any good conscience approve them, use them, or as occasion requireth, subscribe unto them; let him be excommunicated ipso facto, and not restored until be repent; and publicly revoke such his wicked errors.  

Canon. 7.  Whosoever shall hereafter affirm, that the government of the Church of England, under his Majesty, by Archbishops, Bishops, Deans, Archdeacon's, and the rest that do bear office in the same, is Antichristian, or repugnant to the word of God; let him be excommunicated ipso facto, and so continue, until be repent and publicly revoke such his wicked errors.  

Canon, 8.  Whosoever shall here after affirm, or teach, that the form and manner of making and consecrating Bishops, Priests, and Deacons, containeth any thing in it, that is repugnant to the word of God, etc. let him be excommunicated ipso facto not to be restored, until he repent and publicly revoke such his wicked errors.  
6. Where he demandeth, what one truth of religion we can name, that is not, or hath not been (when just occasion hath been offered) taught by some of their ministers? Although this be not much material, touching the point in controversy, seeing none of them teach true doctrine, but in a false and Antichristian calling, which is utterly unlawful to be done; notwithstanding if we will believe the Nonconform he had small cause to brag thus of their preaching. For first, their ministers 
2 Admon. p. 47. Asser. Christian. Ch. pol. 236.  for the most part are ignorant asses, and loitering idle bellied Epicures, which either cannot, or do not teach at all. 2. A number of those, which do, are profane, and heathenish Orators, that think, all the grace of preaching lieth in affected eloquence, in fond Fables, to make their hearers laugh, or in ostentation of learning of the latin, their Greek, and Hebrew tongue, and of their great reading 
2 Admon. p. 52.  of antiquities: when God knoweth most of them, have little further matter, then is in the in the infinite volumes of common places, and apothegms called to their hands. 3. Howsoever some of them deliver many sound truths, 
* Out of their own mouth, they condemn many times their sinful practices. 1 Sam. 12, 5  yet they do not lay the axe to the root of the tree, I mean, seek to suppress such evils, as reign most among them. We would repute that Physician unwise, which hath a patient under cure sick of a great fever, and he gives him a medicine, which serves only to heal the gout or dropsy. Now, in truth, such unwise Physicians are the best of them: for the main disease, which cleaves to the foul of the people, is false worship. But what course take they about it? Thus they do: they administer good things, to purge out pride, drunkenness, etc. But leave all the while this Capital disease alone, by which means many persons perish, and are utterly cast away.  
Now, these have not the Prophets for an example: for it is marvellous observable, when the ten Tribes fell away from the true worship of God, that all those Prophets, whom the Lord then sent early, and late after them, applied their doctrines even altogether (as it were) against the sins of Dan and bethel: 
† Read the Prophecies of Hosea, joel, Amos, and Michea, who were Prophets, especially ray said up, to recover that people.  as the spiritual sickness of Israel was idolatry, so they gave them constantly such sovereign medecines, as served best to cure the same; And indeed this course of teaching is only profitable: for as a small stroke downright upon the nail, is better than a thousand besides it: Even so, a little home matter, against the present evils of the people; as namely, their devised service, false ministry, Antichristian Government, &c, would profit them much more, than all their loud & long crying out, of judgement, judgement; only against swearers, drunkards, usurers, whoremoungers, etc. because the former faults are more generally committed, and have taken deeper root in the hearts of old and young.  
7. Concerning the defence, which he makes for reading their book of Articles and Canons in the church, a few words will serve in answer to it. 1. If it were true, which he saith, that they do not this thing ministrially, yet their fault is not the less. But he speaketh falsely herein, for this is laid upon them as a proper part of their Office; and none else but they, by their Law, either do, or may do the same. 2. If they do not teach them for truths, than it must be for lies, and errors; if so, their evil is the greater, and proportionable thereunto, without repentance, will God's vengeance be upon them for it. 3. His answer here, is quite beside the point▪ and he seeks merely to cozen the reader; that which Mr. johnson mentioneth, is their Articles & Canons, very vile and wicked things by their own confession; To this he replieth: may not a man in the weakness of his judgement and in infirmity, at his first entrance, into a calling, conform, and subscribe to some things, not so warrantable and true, etc. Note how punctually he speaks, and comes up, as near to the matter, as York is to the Lands end, a man in the weakness of his judgement, etc. may do some thing, etc. Ergo, he may conform to the damnable Canons, and articles, read them to the people, etc. By the same manner of arguing▪ he may be a ●ew, a Turk, a Heathen▪ any thing. And not only in this place, but such senseless shifts are common with him, throughout the book; for whereas it is proved in Mr. johnsons' writing, that their ministry is ●nlawfull & Antichristian, because neither their Offices, calling, nor administration, is according to God's Word, but (as they say themselves) all taken from Antichrist. He childishly tells us, that true Pastors & Teachers may want some accessary parts of their Offices, etc. which answereth nothing to the point; nor is more to any purpose, then if a convicted traitor would seek to prove his cause, to be otherwise, for that he wants some accessary parts of a true subject. 4. Touching the distinction which he puts between reading the Canons to the people, and not teaching the errors contained in them. I shall leave it, as another Demand: how they can prove, that these falsehoods and lies may be read in the manner that they are, and yet be neither taught nor justified?  

From pa. 68, to 83.  Answ. 1. If it be unlawful (as he saith) outwardly, and but in appearance to join with Idolaters in their Idolatry, then hath he showed himseIfe all this while an unreasonable man, to persuade us to return again unto their service, considering if we should, it were upon their own grounds, to join with Idolaters in Idalatry; but this we dare not do, neither I think would they, if they did fear the Lord and his righteons judgements, as they should, and mind advisedly their own writings. They have a long time been named Professors, and fitly so: for truly, their profession is good, 
† When they write against the Prelates.  and therefore in this, they and we do well accord, as I have before showed: But those, which willbe Christians indeed, must be more than Professors, to weet, practisers, and doers of all the Lords commandments, so far as they know, according to their power & ability.  
2. I would know, what scriptures there are, which do witness, that there was false worship in the jewish Synagogues, and of what kind it was, and proof also that Christ was present, where, and when the same was practised. These Doctrines we find often in their books against us, but to this day never saw their reasons for them; and therefore we are persuaded, they are merely their own dreams, purposely taken up, to countenance by them, if they could, their insincere walking.  
3. I cannot see what profit any reader can have by Mr. Bradsh. writing; for whofoever desires to know what ministers are true among them: First, he must (if he will follow his direction) search their Laws, to know what is their prescribed about this thing; afterward, make diligent inquiry of the true meaning thereof, then go among the Clergy, to examine, whose office, calling, and administration, is according to the Law and the intent of it. 
* Quaere. To whom must men go, to know the true meading of the Law.  Now, is not he unreasonable, to put poor people upon such hard tasks; notwithstanding unless they do all this, they are as far to seek in the thing, as ever they were; for any satisfaction he gives them; But no doubt, if Mr. Bradsh. had had a good cause in hand, he would have referred his reader to the Prophets, Christ, & his Apostles, and not used such carnal & idle talk.  
4. He saith, it is lawful to communicate in that Worship Where the Ceremonies are used; but we cannot believe him, for his brethren both affirm, and prove the contrary. And here now is a fist place, to write down the words, whereof mention was made in page 99 partly, because the author is a principal Nonconformist, and partly to discover the rashness and folly of this inconsiderate man, which durst without any reason, (more than boldness) still justify the very things, which his brethren, by many sound Arguments, have manifested to be evil and unlawful. Thus he writes:  

A dispute upon communicating, at confuled communions, pag. 68, 69, etc.  The sitter is accessory to the sin of the kneeler. First, he endureth the kneeler by his presence, and maketh him think, that his kneeling is neither scandalous nor idolatrous. You say, your sitting condemneth his kneeling. No such matter. But in communicating with him, you approve it as indifferent, as when ye sit in time of prayer after Sermon, When another is kneeling, or standing▪ For shall you communicate With an idolater in the very act of his Idolatry? and not be accessary in countenancing it With your presence. If you do damn it as scandalous, or idolatrous, Why communicate you with bim? If you build up that, which you destroyed, you make yourself a irespasser. The Apostle forbiddeth the Corinthians to converse, or eat With a brother idolater, 1. Corinth. 5. and yet you will eat and drink With him, When he is committing the very act. The Apostle forbiddeth not society With him in public Assemblies, but only in private, and Where he committeth the act, till he be reclaimed. Next, the communicant with the kneeler casteth himself into tentation, by setting before him an evil example, Which may induce him to do the like, especially, if the kneeler be a person of any credit and countenance. Many are disquieted With the sight of a monster, or carcase many months after. It is an evil token, When you can be so Well content to see such a monster in our Kirk, and your heart not rise Within you. If you should present your self to the Mass in the same manner, and With the same liberty, custom would so harden the heart, that in the end you would halt With the lame, and conform in every point. It will creep like a Ringworm: seemeth it now tolerable, the next day it Will seem holy, and the third day necessary. So bewitching sins are idolatry and superstition. Thirdly, you are partaker of an Idol feast. Start not at this I say: for the Sacrament of the Lords Supper may be turned into an idol feast, and hath been a more abominable feast then ever Was any among the Heathens. And howbeit, there may be some difference betwixt the Formalists, and the Papists, arising upon the diversity of inward opinions and conceits of Christ's real presence in the Elements, yet if both their gestures be idolatrous in their 
August. hom. de Pastor.  own kinds, the Lords Supper is made an idol feast. Non ad diabolum pertinet quis isto, vel illo modo erret, omnes errantes vult quibuslibet erroribus. It is nothing to the Devil, whether a man err this way, or that way whatsoever way they err, all that be in error, he seeketh to be his. Fourthly, the communicant advanceth this innovation, and setteth forward this gross corruption by his presence and communicating with the kneeler. For if the kneeler● were left to themselves, they would be ashamed of themselves▪ whereas now they are comforted, and hardened in their sin, and some follow their example. Fides pura 
Hieron. ad joannen Hierosol.  moram non patitur ut apparueri● scorpius, illico conterendus est. Pure faith suffereth no delays. As soon as the the scorpion appears, it is to be bruised saith Hierom. Fourthly, a confusion of gestures lawful, and unlawful, is brought into the Lord's table, some sitting like guests at a Feast, as Christ and his Apostles sat; others like supplicants kneeling and adoring upon the knees. This confusion is not like that variety of gesture, in time of prayer, when some sit, some stand, some kneel. For all the three gestures are there indifferent. But not so here.  
If men are polluted, by receiving the Sacrament with those which kneel, then much more, when withal they take it where the same is administered, by an unlawful person, and according to a prescript form●, culled out of the blasphemous massbook. And this is their present cause, by their own confession; I wish therefore, they would take due consideration of it, and speedily reform themselves herein. They profess to be espoused unto Christ: Now, mark the similitude, if a betrothed virgin, before the day appointed for marriage, should prostrate her body to a stranger, she disables herself for ever hereby from being his wise: Their marriag day, they make account, shallbe celebrated in Heaven; But now, if in the mean while, they defile their souls and bodies with the unclean acts of Idolatry, what reason have they to think, that they shall enjoy the sweet comfort, and pleasure of so heavenly & blessed a husband.  

From pag. 84, to 92.  Answ: 1. Though it should be granted, that in a true constituted Church some matters incerely Ecclesiastical may be imposed through humane srailty; yet this helpeth 
See chap. 2. Sect. 2, 4 and ch. 3. Sect. 2, ch. 1, Sect. 2 4.  their cause nothing at all; in regard, that a false worship, an Antichristian Hierarchy, or Church Government, and unlawful ministry therefrom derived, is imposed upon, and by the people slavishly submitted unto.  
2. Though every humane Ordinance be not of that nature, as to make that Church and Ministry false, where it is used; yet some are, or else there are no false Churches and Ministers in the world; and such humane Ordinances, there be many in their Parish Assemblies, as from their own Principles, we have showed.  
3. Though it were generally granted of all, that thoses Churches and Ministeries are to be communicated with all that have some thing in, or appertaining to the constitution thereof not instituted by Christ; yet it will not thence follow, that we may with such, as in their constitution were wholly false; but such are theirs.  
4. Grant this, that all are not false Churches, which do not, or by the Laws of man are not suffered to use their power. Notwithstanding such congregations, as do altogether 
P. 149, etc.  want this power, and stand under that, which was taken every part from the Devil & Antichrist, are certainly false, and so not to be communicated with all; And this is their present state, if they speak truly themselves.  
5. Admit, that those may be true Pastors, who are outwardly by man's Laws subjected to a superior Ecclesiastical Officer. 
* But for this thing I shall expect, to see some proof.  Yet can it not hence be concluded, that their ministers are true, seeing neither their Offices, calling, administrations, etc. are agreeable to the word of God.  
6. If the Offices of Provincial and Diocesan Bishops be contrary to the Scripture, then necessarily that ministry, which is derived from it, must be so also. And this conclusion the Papists have drawn from the writings 
A detection of diverse notable untruths, etc. p. 188, etc.  of the Conformists. If our English Prelates be no true Bishops, then surely neither be the Priests, or Ministers, or Deacons, that be ordained by them; and so consequently the congregation of England, is not the true Church of Christ.  
Here we have again much rude scoffing, and such crowing (to use his own terms) as if he were some cock of the game, that hath picked out the eyes, and broken the necks of all that have been set against him. The proposition (saith he) is false, the Assumption is false, the consequence is false. But for proof, a man may find assoon a needle in a bottle of hay, as any for the things which he boldly denyeth. Moreover, the points in controversy, which are of greatest weight, & moment, he either puts quite off, by a fine trick, they 
P. 83, 88  need no answer, or else answereth to them, besides the matter. For an instance to this purpose, writeth Mr. johnson: Every true visible Church of Christ, or ordinary Assembly of the faithful▪ hath by Christ's ordinance power in itself immediately under Christ, to elect and ordain, deprive, and depose their ministers, and to execute all other Ecclesiastical Censures. But none of the Parish Assemblies of England have such power: Therefore they are not true visible Churches of Christ.  
Both parts of this reason he proves from their own writings; now mark his reply to it: All are not false Churches, which do not use this power, etc. And is not this (think ye) wittily answered? We say from their Principles, that a true Church cannot be without power; But their Churches are wholly without it. For answer, he tells us, a true Church m●y want the use of it. We say so too. But doth it follow, because a man in a sound, hath not the use for the time, of that life, which is in him; therefore one may be quite without life & yet not dead. To this effect he reasoneth, or else (as Paul saith of 
1 Tim. 1, 7  some) he understood not what he said, nor whereof he affirmed, but spoke evil of the things which he knew not. 
jud. 10.   

Answ. ●● p. 92. 100  Mr. Bradsh▪ having used all the wit and skill he had to refute the former Reasons: in these pag. in a mocking contradiction of Mr. johnson, he undertakes to prove that the public ministry of the Church Assemblies of England, is true and lawful. I have neither time nor mind, to follow him in his vagaries, & idle repetitions, but will set down, in few words, the sum of his long talk, and give answer to it briefly. First, thus he saith:  
To have such gifts, as Christ ascended to heaven, for the work of his ministry, to be outwardly called to that work, by such a Church as professeth the fundamental points of the Gospel; to instruct the people committed to their charge, in the Doctrine of the Law and Gospel: to administer unto them the holy Sacraments of Christ, and to be their mo●th in prayer unto God are all the things essential, appertaining to the office of true Pastors and Teachers. Such is the ministry of our assemblies.  
Howsoever. I will not contend much with him about the Proposition, which is lame to the ground; and a far better might have been framed briefly thus: To have such an office, as Christ in his Testament hath given to his Church; a lawful calling and entrance thereunto, and a lawful administration thereof, according to the said Testament, are all the essential, etc.  
The Assumption is false. 1. Their ministers have not the gifts, whereof he speaketh, and so we have manifested from their own writings. 2. I do deny, that their Bb. of whom they take their ministry, are 
Psa. 26, 5.  a Church in any sense, saving the malignant, and therefore if all the rest were granted, yet hence would his whole argument (like the unwise man's house) fall to 
Mat. 7.  the ground. 3. Though they instruct the people in some Doctrines of the Law and Gospel, as do Papists & all other Heretics; notwithstanding the reading of the Servicebooke, in form and manner, the celebrating of marriage, Churching of women, burying of the dead, conformity, and subscription, are more essential to their ministry, & more necessarily required by the Laws of their Church, then preaching either of the Law and Gospel is. And so much Mr. Bradsh. elsewhere affirmeth: Those that yield to Ceremonies, need not preach at all in their Churches, except they will, no nor do any other part of divine service, if they will maintain a Curate, that will keep the Ceremonial Law, and fairly read or sing the King's Service, as they call it. 
† you must observe, he wrote this against the Bb. 11. Argum. ag. Cerem.  4. For the Sacraments, they are (as they say) wickedly mingled, and profaned, and wickedly administered. Besides, if we will believe Mr. Bradsh. when he speaks out against the Hierarchy, they have diverse Sacraments, which are not of divine institution, administered in their 
9 Argum.  Churches, viz. the Cross, Ring in marriage, Surplice, etc. 5. The prayers, which they are to make unto God, must of absolute necessity (without partial, dispensation, or manifest violation of their oath to the Bishops) be foolish, false, and superstitious. 
‡ I mean, when they read their service-booke. 2 Admon. pag. 57   
But I desire the reader to observe how wittily he confirmeth the Assumption. It shall be sufficient (saith he) that we can set forth unto him such a ministry in sundry of our Church Assemblies, of which all those points may be truly verified. Who would have thought that Mr. Bradsh. having blotted many leaves of his book, with mere scoffing at Mr. johnson, about his Logic, should so grossly overshoot himself in terms of reasoning. For what wise man, but he, would have laid down a Position, that comprehended indefinitely, & generally all the ministers of their Assemblies; and to prove it, saith, we can show some such. It seemeth then, that those (some such) must make all the rest true. Intruth, so he infers, or else his argument (as he saith often of Mr. johnson) is cracked brained, and lacks not truth only, but sense also.  
There are some merchants, who to put off the false wares, which lie upon their hands, will show the buyer a little that is good, and by this means cunningly shift all the rest upon him, and so deceive him: The like subtlety useth Mr. Bradsh. here, and often in his book, that he might persuade the reader to believe that all their Ministers and Churches are true, he showeth him some of the best; in hope that under these, he shall craftily put all the rest upon him. I mention these his deceivable shifts the oftener, that we may have hereafter more honest dealing. If they will justify all their Ministers and Churches, let them say so directly; If but some few, as in their writings they still intimate, I desire them to speak it out plainly, and not to carry the thing so covertly, as if they would have the poor people to believe, that they meant all, when themselves are persuaded the greatest number are false and Antichristian.  
Another reason, which he brings, to prove their ministry Lawful, is, because they profess the Pope to be Antichrist; renounce all Ecclesiastical homage to him, and maintain all the members of the Church of Rome to be Heretics and Idolaters. etc. To this I say, quid verba audiam cum facta videam. It is true, I know, many great errors of that Church, they opppose and have left, notwithstanding, they retain the self same Ministry, Church Government, Service, Courts, Canons, etc. which they brought out from thence, uphold them still (I say) to the uttermost of their strength and power; and hate, revile, imprison, banish kill, etc. those which will not conform thereto. And hence it is 
Pap. sup. an. 1604. Reas. of religion. 13  the Papists say, that from their treasure house, the religion now established in England, hath learned the form of Chrining, marrying, Churching of women, visiting of the sick, burying of the dead, and sundry other like, as the book (translated 
Panegyr. Missae, cap. 11, 12. and Demonst. dogm. cap. 7.  out of theirs) declared. So jacobus Gretzerus allegeth against the Reformed Churches their Service-booke, for their Popish holidays, Dr. Tucker, and their Late book of Canons, both for the sign of the Cross, for kneeling in the act of receiving the Sacrament. For the whole Hierarchy, from the Archbishop downwards, & diverse other their superstitions. So Cornelius Scultingius 
† In his Hierarchica Anacrisis.  citeth Whitgift, and taketh whole leaves out of him, for defence of their Hierarchy. 
* Relect. against Whitak. cont. 2. q. 3 art. 3.  Stapleton also useth the foresaid Doctors arguments, to uphold thereby their discipline, and professeth, that they are built upon one foundation. I could multiply authors of this nature, 
‡ Rhemist. in 10. 21, 17.  but it needs not, only let it be here minded, that all these testimonies are acknowledged to be true of the Nonconformists. Is not therefore their profession great against the Pope: they clal him (they say) Antichrist and the Beast, etc. Yet notwithstanding in respect of many main and foundamental Orders, and Ordinances of his Church, they wallke along hand in hand with him. So that, they are much like to one, which calls a woman, etc. Whore, Whore, and lieth with her all the while in the bed, and commits folly with her.  

Answ. to p. 100 110  Nothing is here said, but the former things again repeated. Indeed, he undertook to answer certain demands, but he kept himself off, so covertly from the points, that he hath left them far more obscure & dark than they were before. For this cause I have thought it necessary to propound unto them 13. questions, all gathered from Mr. Bradsh. shifting answers, & idle put off's, with request, that they would answer them directly and sincerely, and from the scriptures; and so doubtless the controversy between them & us will be brought the sooner to an end.  
1. Whether the office of Lecturers in the Ecclesiastical Assemblies of England, be not new, and strange from the scriptures? If not, whether they be Apostles, Evangelists, Pastors, Teachers, Elders? etc.  
2. Whether the civil Magistrate hath power to set over the Churches of Christ, in his Dominions, such Commissioners and overseers, as the present Hierarchy is, or no?  
3. What be those Ecclesiastical Officers, which some true Churches in England, have these many years been without, either all, o● chiefest of them?  
4. Whether the calling, entrance, administration, and maintenance of any of the public Ministers of the Church of England, be unlawful, and Antichristian, or no?  
5. Who are those Ecclesiastical Officers, in the Church of England, which neither in name, nor in deed, are true, as he himself confesseth?  
6. Whether it be lawful for the Ministers of the Gospel, to be maintained by tithes and offerings, etc. in the manner and form, as it is practifed now in England, or no?  
7. Whether all the Parish Assemblies of England be true visible Churches or no?  
8. Where are those Churches in our Kingdom, from whence we have separated, which do consist, as now they stand, of a company of people, called, and separated from the world, and the false worship, and ways thereof, by the word of God, and are joined together in the fellowship of the Gospel, by voluntary profession of faith, and obedience of Christ?  
9 What are those parts and parcels, in the book of Common prayer, which is not the true worship of God, whereof he speaketh?  
10. Whether it be Lawful, to have communion with the English Liturgy, as it is ordinarily now used in their Churches?  
11. If the true worship of God be prescribed, in the book aforesaid, we demand then in what part thereof the same is contained?  
12. Whether those, which join to the Ecclesiastical Ministry, Worship, and Orders of their Cathedral or Parishional Assemblies in those things, which are not performed therein, according to the true meaning & intent of their Laws, do sin, or no?  
13. What is the true intent and meaning of these Laws, and to whom doth it properly belong, to give the interpretation of them?  
Thus having finished, what I purpose to write for this time, I commend now the same to the best acceptance of every well disposed reader. Beseeching God to make us more and more of one mind in the truth, and to give us all hearts, to walk sincerily in it, until our changing come.  ISA. 48. 18, 19, 20. O that thou hadst harkened to my commandments, than had thy peace been as a River, and thy righteousness as the waves of the Sea. Thy seed also had been as the sand, and the offspring of thy bowels like the gravel thereof: his name should not have been cut off, nor destroyed from before me. Go ye forth of Babylon, flee ye from the C●ldeans▪ etc. 
FINIS.   

A TABLE Of the principal things, contained in this Treatise.  

A.  
ADministrations performed, according to the book of Common prayer and Canons unlawful. pag. 219.  
Administrations, in themselves good, may be done by false ministers. pag. 236.  
Apocryphas unlawful to be read in the Church, and reasons thereof. pag. 108, 109.  
Dr. Ames writing, for their ministry answered. pag. 55. 56, etc. and for their worship. p. 113, 114, 115. and about their Church Government. p. 162. 163.  
Archbishops, see Bishops.   

B.  
Baptism in the church of England, unlawfully administered. p. 104.  
Benefices, how they are obtained by the ministers of the Church of England. p. 17, 18, 19, 20, etc.  
Bells, as they are used in their Assemblies, unlawful. p. 112.  
The English Service-booke, taken out of the vile massbook. p. 78, 79.  
The wickedness of the Bishops described. p. 31, 32 33. Their offices false and Antichristian, and reasons for the same. p. 33. 34. 35.  
They cannot give a true ministry: p. 37. Their book of ordination, taken out of the Pope's Pontifical. p. 12  
The manner of burials in England unlawful. p. 102 Mr. Bradsh. his scoffing. p. 212. 227. 235. 240. Uncharitableness. p. 212. absurdness. p. 215. 216. 240. 250. Ignorance. p. 236. Contradictions. p. 221. 232. 234  
Dr. Burgess Protestation, to become a Separatist, if he did believe the Nonconformists Principles. p. 2. 113   

C.  
No man may administer in the Church, without a lawful calling. p. 8. 9 The calling of their Ministers doth essentially depend upon the Bb. calling. p. 55. 56  
Ceremonies condemned; and why. p. 92. 93. 94  
They are the least evils of many in their Churches. p. 116. 117  
Canon Law unlawful, and reasons for it. p. 139.  
No person by their Canons may speak against the abuses of their church p. 246. 247  
No true visible church, but a particular ordinary congregation p. 164  
To the right constitution of a true visible Church, it is of necessity, that all the members be holy and good. p. 165. 174. 176 177. 178. 185. 193. 242  
Churches of England false, and reasons thereof. p. 149. 169. 179. 180. Civil offices in Ecclesiastical persons unlawful. p. 242  
All their spiritual Courts in Eng. unlawful. p. 141 No man ought to appear at them; reasons for it. p. 148. The manner of their proceedings in these Courts. p. 145. 146  
The Commissaries Court described. p. 141. 142  
The high Commission like the Spanish Inquisition.  
The Convocation-house described. p. 143. 144  
Church wardens Office unlawful; reasons for it. p. 138  
Conversion no sign of a true ministry. p. 66  
Their collects in their Assemblies Idolatrous. p. 107  
Confirmation of Children unlawful, and reasons for it. p. 100 101  
Cross in Baptism unlawful, and reasons for it. p. 95. 96  
Excommunication, and the absolution of the person, are actions common to the whole Church. p. 134  
Churching of women, see women.   

D.  
There aught to be Deacons in every true church; reasons thereof. p. 4. 5.  
Their Office consisteth only in receiving and distributing the benevolence of the Church; and arguments for it. Idem  
The Deaconry of their Church Assemblies is an unlawful office. p. 48  
The office of a Doctor is distinct from that of a Pastor; and reasons for it. p. 4  
Mr. Dayrels description of a visible church refuted. p. 182. 183. The reasons which he lays down, to prove their Parish Assemblies true Churches; answered. p. 185. 186. 187. 188. 189▪ etc.  
Discipline, see Government.   

E.  
The Election of every Ecclesiast. Officer must be by the free choice of the whole Church where he is to administer. p. 7. 8  
The Ministers of the Church of England are not Elected, according to God's word. p. 12  
Obstinate sinners must be excommunicated. p. 131. Reasons for it. p. 132. How the Church is to walk towards such. p. 133. And when, and how to receive them again. p. 134  
70. Gross Errors, practised in the Church of England. p. 243. 244  
Examples, proveing the unlawfulness of communicating in a false worship p. 84. 85, etc.   

F.  
The Court of Faculties described. p. 141  
Their Fasts are Popish. p. 106  
So is the Font. p. 104   

G.  
A certain form of Church Government is prescribed by Christ; reasons for it. p. 128. 129.  
The same is unchangeable, ordinary, and common to all Churches. p. 135. A matter of faith, and necessary to salvation. p. 136  
It cannot be a true Church, which wants it. p. 149  
This Government must be set up, and practised, though the civil Magistrate allow not thereof. pag. 15●. and reasons for it. p. 156. 157. 158, etc.  
The Church Government in England, taken wholly and every part from the Pope, page 138. 147  
Men cannot submit to it, without breaking the Law of the Land. pag. 148. 149  
Governors or Ruling Elders ought to be in every true Church. page 4  
Godfathers in Baptism Popish. p. 104  
The manner of reading the Gospels and Epistles condemned. pag. 107  
Gifts make not ministers. pag. 65   

H.  
Homilies unlawful to be read in the Church; Reasons for it. p. 109. 110.  
The observation of holy days superstitious. p. 106 107  
The Hierarchy impairs the authority of the civil Magistrate. pag. 227   

I.  
What jeroboam Priests could have said for their Religion. page. 85. 86, etc.  
Such as maintain ill causes, upbraid others with ignorance. page 211   

K.  
The example of the Kings of judah; vainly alleged to justify King Edward's, & Queen Elizabeth's; compelling of their subjects, to be members of the Church p. 201. 202  
Kneeling in the act of receiving of the Lords Supper, an idolatrous gesture; reasons why unlawful. p. 97  
The sitter is accessary to the sin of the kneeler. p. 252. 253  
King james his saying of the Puritans. p. 205   

L.  
The ministry of Lecturers, in the Assemblies of England, new and strange from the scriptures; and reasons thereof. p. 49. 50, etc.  
Dr. Laiton answered, and his principles proved, tolead unto separation. p. 151. 153. 154  
Such as take any Ecclesiastical Office from the Bb. transgress against the Law of Realm. p. 71. 72  
Litany no better than blasphemy and conjuration. p. 107  
The Learned against communicating in a false ministry. p. 27. 28. 29. and false worship. p. 90. 91   

M.  
The manner of marrying in England unlawful. p. 101  
Members are to be taken into the church, by making public profession of faith and repentance. p. 135. 167  
Every man that is a member ought to have his voice in the Ecclesiastical causes of the Church p. 134  
Reasons, why men should make themselves members of true visible Churches. p. 166  
What makes members of the Church of England. p. 169.  
The great wickedness of them. p. 170. 171. 172.  
The ministry of England taken wholly from Antichrist. p. 11. Proved to be false. p. 219. 222.  
Their manner of making ministers. p. 12. 13. 14  
What they are for qualification. p. 15. 16. and practices p. 21  
Men may be unlawful ministers, though never ordained by the Bb. p. 68 215  
Unlawful ministers not to be communicated with in any thing they do. p 26. Reasons for it. p. 27  
Conversion of men to God, no note of a true ministry. p. 64  
The Ministers of England of one constitution. p. 56  
True ordinary ministry, tied to a particular Assembly. p. 10.  
A roving & unsettled, false p. 9  
Music in the Church unlawful. p. 111   

N.  
The profession & practice of Nonconformists, how they differ. p. 205. 206  
Their Minors and the Conformists' Majors, lead to separation. p. 179. 180  
Not so true to their grounds as the Conformists. p. 38. 241   

O.  
Oath ex officio, why unlawful. pag. 140  
No Obedience must be yielded to the Bb. Government. p. 148  
Five kinds of ordinary Ecclesiastical Offices, only belonging to every true Church. p. 3. 4  
Officers not simply necessary for the public administrations in the Church. p. 135  
The Church may depose her officers. p. 130  
Offences how to be suppressed in the Church. p. 130. 131. and why. p. 168  
The Officers of the spiritual Courts in England described. p. 137.  
Their places Antichristian p. 1●8  
Brethren out of Office may teach publicly in the Church. p. 54  
Order and form required in the collection of all true Churches. p. 186   

P.  
Pastors are all equal by God's institution. p. 3  
These are wanting in the English Assemblies. p. 11  
Parsons, Vicars, etc. unlawful officers. p. 44. 45  
Parents ought not to bring their children to be Crossed in Baptism; and reasons for it. p. 96  
Patrons places unlawful. p. 242. To be present at Idolatrous worship, unlawful. p. 119. 120. And namely where the Ceremonies are used. p. 98. 99  
Power given to every particular Church. p. 257  
An essential property there of. p. 149  
Preaching of the Gospel, no part or property of the ministry in Fngland, but a thing casual. p. 259  
The manner of preaching there. p. 248. 249  
Neither preaching nor administering the Sacraments argue a true mininistery. p. 232  
Not enough to be Professors. p. 251  
Their Priests and Deacons take their ministry from the Prelates, and no where else. p. 241  
They have not the essential ministry of Pastors and Teachers. pag. 214  
Prelates, why worse than the Papists p. 82  
Of Pollution by other men's sins. p. 208. 209   

Q.  
None must be chosen into any office, but such as are well qualifyed for it; and reasons thereof. pag. 9 10  
13. Questions, propounded with request to be answered. p. 262. 263, etc.   

R.  
Reading Priests described: p. 38. Their ministry unlawful, and reasons for it. p. 40. 41. A sin, to communicate in their ministry. p. 42.  
What service they do, p. 44. The greatest number of the English ministers are such. p. 43  
Every Officer must be Resident in his place, and why? p. 10  
Rome and England how like in Church Ordinances. p. 261  
The judgement of the Reformed Churches no good argument to prove the Church of England true by. p. 188. 189   

S.  
Sacraments profanely administered in the church of England. p. 105. 172  
More Sacraments than Christ ordained administered in their Churches. p. 259  
Sacraments, administered in private houses, unlawful. p. 105  
Service book, a devised worship, and reasons for it: p. 80. 81. 82  
The Scribes and Pharisees misapplyed, to justify the ministry of England. p. 231  
Sidemen office unlawful. p. 138  
Our separation, why. p. 196. 207  
Lords Supper, how abused. p. 103. 104  
Surplices unlawful, & reasons for it. p. 94. 95  
Scriptures, how abused in the Church of England p. 108   

T.  
Toleraticir of sin in the Church hurtful▪ and why. p. 168   

V.  
Visitation of the sick, as used in England Popish. p. 112  
Bb. Visitation described. p. 142▪ 143   

W.  
Widows, an office in the Church, and reasons for it. p. 6  
God hath prescribed a perfect platform, how he willbe worshipped. p. 72  
Reasons, why he should be worshipped, according to the same. p. 74. 75  
The worship of the church of England is contained in the book of common prayer. p. 78  
Churching of Women unlawful, and reasons for it. p. 99  
The word of God, the only means, to fit men for Church-estate.   

Z.  
True Zeal will not endure any thing of Antichrists. p. 107   
FINIS.   

ERRATA.  

For Eder read Elder. p. 9 lin. 13.  
For honestly read honesty. p. 14. lin. 25.  
For as read at. p. 28. lin. 20.  
For thelr read their. p. 103. l. 23.  
For nor read not. p. 131. l. 2.  
For Hierom read Hieron. p. 161. l. 29.  
For number 38. in marg. read 61. after Arrow. ag. Br. p. 224.