CERTAIN REASONS and Arguments Proving that it is not lawful to hear or have any spiritual communion with the present ministery of the Church of England.  jer. 50.14.15. 
Put yourselves in array against Babel round about, all that bend the bow, shoot at her, spare not arrows: for she hath sinned against the Lord.  
Cry against her round about, she hath given her hand, her foundations be fallen, her walls be destroyed: because it is the vengeance of the Lord, take vengeance upon her: as she hath done, do unto her.  Rev. 18.6. 
Reward her even as she hath rewarded you, and double unto her doubles according to her works: in the cup wherein she hath mixed, mix her the double.  
Printed, In the year of our Lord: 1608.   

To the Christian Reader, grace and peace in our Lord jesus Christ.  
THe Reasons following, I have published (gentle Reader) for thy good, and for the truths sake which we witness to the world. The causes of our separation from the Church of England are diverse, as in other Books already printed may be seen. This treatise handleth purposely but one of them, which is concerning their present ministery: and was (for the substance of it) written long since in nine Reasons, which now I have revised and reduced to seven. In the propounding and handling whereof, I have both inserted diverse things which I met with in some writings of Mr john Penry that faithful Martyr of jesus Christ; and annexed sundry testimonies and Arguments out of the Books of the forward Preachers now abroad in men's hands. The third Reason, which is taken out of Rev. 14.9.10.11. hath his weight according to the right understanding of that place. Concerning which (as Mr Ridley that blessed Martyr of Christ 
† See hereafter, p. 59  did in his time) I will commit the judgement thereof, and of all the rest, to the spiritual man: to be tried and judged by the word of God, which is the only rule of truth; and so to be received and approved, as they shallbe found to bear weight, being laid in the skoales of God's sanctuary; & not any otherwise or further at all.  
The Reasons are set down in the form of Syllogisms. And the two first (which contain in them the grounds of the rest) have more specially the confirmation of them also handled after the same manner. A course that some have desired for the further trial of our cause. Which now I wish it may help them forward to yield unto the truth. And if thyself (Christian Reader) reapest any fruit by our labours, give God praise, and pray for us the unworthiest of his servants, who are every where contemned blasphemed and oppugned, for the Name of Christ: 
jer. 30.17. Mat. 5.12. and 10.25. Heb. 12.2. 1 Pet. 4.12. etc.  As hath been the lot of the Churches and servants of God in all ages, yea and of Christ our Lord himself. But it is enough for the disciple to be as his Master, and the servant as his Lord. Therefore will we bear it with patience, and rejoice in it: waiting till the Lord our God bring forth his truth as the light, & our judgement as the noon day. Great (we know) is the truth, and strong is the Lord, that will destroy Babylon, and will maintain the cause and avenge the blood of his servants. Rev. 17. and 18. and 19 chap. with jer. 50. and 51. ch.  
Now therefore let me exhort all, both Preachers and people, high and low, to compare together the Scriptures of the Prophets and Apostles concerning the work of God and fall of Babylon past and to come; and to take heed unto themselves, that they harden not their hearts, but whiles it is called To day, to hearken unto the voice of the Lord, who saith unto us concerning the spiritual Babylon & all her assemblies and worship, Go out of her my people, that ye partake not with her sins, and that ye receive not of her plagues: as of old he said to the jews concerning Babylon in Chaldea, Go out of the mids of her my people, & deliver ye every man his soul from the fierce wrath of the Lord. Rev. 18.4. with jer. 51.45. And let there be heard, 
* jer. 50.28. with Rev. 19 ●. ●.  the voice of them that flee and escape out of the land of Babel, to declare in Zion the vengeance of the Lord our God, the vengeance of his Temple. For it is written, Thus saith the Lord of hosts, The thick walls of Babel shallbe broken down, and her high gates shallbe burnt with fire; and the people shall labour in vain, and the folk in the fire, and shallbe weary. jer. 51.58. Which how true it is & willbe found in the Antichristian Babylon, as it hath been in the Chaldean, let all that are wise observe, & make good use thereof unto themselves.  
And in special (as now I have occasion) let me entreat the Preachers seeking reformation, seriously to mind the Books which many of themselves have written against their present estate, & with indifferency to judge whether their own Arguments (howsoever intended or alleged otherwise by themselves) rely not upon such grounds, as are in very deed against their Ministry, aswell as against their Ceremonies; against the executing of the one, aswell as against the using of the other; & withal against the keeping of communion with them in such estate: albeit they have not hitherto so applied or acknowledged it themselves. Which God in his time give them to do for their own comfort & benefit of others.  
And the Lord guide us in these and all other things by his word and spirit in the way of his truth, keeping us from error and every evil way, and preserving us to his heavenly kingdom, by jesus Christ: who is the way, the truth, and the life. Amen.  
Thine in the Lord: Francis johnson.   

REASONS and proofs from the Scriptures, and other testimonies, Showing that it is not lawful to hear or have any spiritual communion with the present ministery of the Church-assemblies of England.  

The first Reason.  

ALl are bound in the worship of God to hear and communicate only with that ministery which Christ hath given, and set in his Church, for that work.  
But the present ministery of the Church-assemblies of England is not that which Christ hath given, and set in his Church, for the work of his Ministry.  
Therefore it is not lawful for any in the worship of God to hear or communicate with the present Ministry of the Churchassemblyes of England.   
The proof and declaration of this Reason, in the several parts thereof.  
THe Proposition or first part of the Reason is evident and certain: 1. Because Christ hath given his ministery to his Church, as a fruit and confirmation of his ascension into heaven, whose gift therefore cannot therein be refused without denying or derogating from the truth and benefit of that his ascension. Ephe. 4.8,— 12. with Ps. 68.18. 1 Cor. 12.4. Rev. 1.13.16.17.18.20.  
2. Because he hath set his ministery in his Church, as Lord and King thereof, whose appointment therefore may not be altered or disobeyed. 1 Cor. 12.5.28. with Heb. 3.5. 6. & 9.10.11. Mal. 1.6. Luk. 6.46. and 19.27. Col. 4.17. 1 Thess. 5.12. Rev. 1.5.13.16. & 22.18.19.  
3. Because he buildeth and worketh by and in his own ministery, as God, who is gracious and powerful, working all in all, to whom therefore in his worship all submission and obedience is to be yielded in his own ministery only, and in no other whatsoever. 1. Cor. 12.6.28. with Heb. 3.3.4. 1 Thess. 4.8. 1 Tim. 3.1,— 15. Rev. 1.8.16.20. and 2.1. & 3.1.14.  
4. Because to his own ministery only, he calleth his people and promiseth his presence and blessing: so as in rejecting it & admitting another, men do (as much as in them lieth) reject and refuse his blessed presence, and deny the obedience which they owe unto him. Mat. 28.20. Luk. 10.16. joh. 13.20. 1 Tim. 3.1.15. & 6.3.4.5.13.14. Rev. 2.1. and 3.1. with Lev. 26.11.12.15.16. Deut. 33.10.11. Isa. 62.6.7.8. jer. 3.15. Zach. 14.20.21. 2 Thes. 2.3.4.10.15.16.17. Rev. 22.18.19.20.  
THe Assumption or latter part of the Reason, is proved thus:  
The ministery which Christ hath given and set in his Church, is of Apostles, Prophets, Evangelists, Pastors, and Teachers, spoken of Ephes. 4.11.12.  
But the present ministery of the Church of England is none of those, spoken of Ephe. 4.11.12.  
Therefore it is not the ministery which Christ hath given and set in his Church.  
The Proposition is plain and undeniable. The Assumption is showed thus:  
The present Ministry of the Church of Engl. is of Prelates, Priests, and Deacons:  
But neither the Prelates, Priests, nor Deacons of that Church be Apostles, Prophets, Evangelists, Pastors or Teachers, spoken of Ephe. 4.11.12.  
Therefore the present Ministry of that Church is none of those, spoken of Ephe. 4.11.12.  
The Proposition is manifest by their Law, & constitution. The Law of that Church establisheth not nor admitteth any other Ministry, but that of their Prelacy Priesthood and Deaconry, received among themselves or from the Papists. Their constitution is such, as all the Ministers of that Church must be Priests or Deacons. And these also either in a superior degree, as the Prelates, the Lordbishops, Archbs, Suffragans, etc. or in an inferior, as the Parsons, Vicars, Stipendaries, chaplains, etc.  
The Assumption is thus proved:  
And first concerning the three first spoken of Ephe. 4.11.  
The offices of the Apostles, Prophets, and Evangelists, were extraordinary & the chiefest appointed by christ, for special employment, in laying the foundation of the christian church & religion through the world, preaching the Gospel every where, erecting the kingdom of God in all nations, opening & foretelling the things revealed unto them by the holy Ghost, planting the Primitive Churches, and settling them in the faith and ordinance of jesus Christ which should continue to the end of the world, etc.  
But such are not the offices of the Prelates, Priests, or Deacons of the Church of England.  
Therefore they are not the Apostles, Prophets, or Evangelists, spoken of Ephe. 4.11.  
More particularly:  
The Apostles spoken of Ephe. 4.11. were such, as every one of them had & were to have these properties, That with their eyes they had seen the L. jesus, 1 joh. 1.1. 1 Cor. 9.1. and 15.7.8.9. Act. 10.39.40.41. That by him immediately they were appointed to that office, Mat. 28.18.19. Act. 1.2.24 25.26. with Prov. 16.33. Gal. 1.1. That of him (and not of man) they received the doctrine and commandments which they delivered to the Churches, Mat. 28.20. Act. 1.2. & 4.13. Gal. 1.12. & 2.6. etc. That they were sent into the whole world to preach the Gospel to every creature, to the jews and Gentiles of all nations, Mat. 28.19.20. Mar. 16.15. Rom. 15.19. Act. 9.15. and 13. and 14 chap. etc. That as Maister-builders they laid the foundation which should alway continue to the end, Math. 28.19.20. with 1 Cor. 3.10.11. Ephe. 2.20. & 4.11.12.13. Rev. 21.14. That they should all be of equal authority, Mat. 20.25.26.27. 2 Cor 12.11. Gal. 2.9. Rev. 21.14. That they were filled with the gifts of the holy Ghost, with variety of tongues, ability to prophecy, power to work miracles, and to show undoubted arguments of their Apostleship, etc. Act. 2. & 3. & 4. & 5. ch. etc. with joh. 16.13 & 20.21.22. 1 Cor. 14.18. & 2 Cor. 12.11.12.  
But such are not the Prelate's Priests or Deacons in the Church of England.  
Therefore they are not the Apostles, spoken of Ephe. 4.11. And Paul saith, that God set forth him and Barnabas the last Apostles, appointed to death, etc. 1 Cor. 4.9. If they were the last, how shall we now look for any more after them? Or if any will yet so think of themselves or others, we may be sure the trial of them by the word of God will evince them to be such as the Church of Ephesus found to be liars, which said they were Apostles, but were not to in deed. Rev. 2.2.  
The Prophets, spoken of Ephe. 4.11. were such as (with the Apostles) had the Gospel revealed unto them by the Spirit, and delivered it for the foundation of the Christian Churches and religion, and by special revelation opened & applied the Scriptures of the former Prophets, and in weighty cases foretold things to come, as by the holy Ghost was showed unto them. Ephes. 3.5. and 2.20. with 4.11. 12. 1 Cor. 12.28. Act. 11.28. and 21.10.11.  
But such are not the Prelate's Priests or Deacons of the Church of England.  
Therefore they are not the Prophets, spoken of Ephe. 4.11.  
The Evangelists, spoken of Ephe. 4.11. were such as having appointment & direction by the Spirit or the Apostles, preached the Gospel abroad, and brought the Churches to a settled estate, according to the order prescribed them by the Apostles, whose companions and assistants they were, going whither they sent them, and returning whither they would have them. Act. 21.8. with chap. 8.5.12.26 29.30.35.39.40. 2 Tim. 4.5.9.10.11. with Rom. 16.21. 1 Cor. 4.17. and 16.10. 2 Cor. 1.1.19. Phil. 2.19.22. 1 Thes. 3.2.6. 1 Tim. 1.2.3. etc. and with Act. 16.1.3, and 17.14.15. and 18.5. and 19.22. and 20.4. Col. 4.10.11. with Act. 15.39.40. Tit. 1.4.5. and 3.12. with 2 Cor. 8.23.  
But such are not the Prelate's Priests or Deacons of the Church of England.  
Therefore they are not the Evangelists, spoken of Ephe. 4.11.  
The Propositions of these particular reasons are evident by the scriptures annexed unto them.  
The Assumptions are so plain as they need no proof at all. And if any would deny them, they are bound themselves to show the contrary by the Scriptures: Which none can ever do.  
Now as the Prelate's Priests & Deacons of the church of England are not Apostles, Prophets, or Evangelists, spoken of Ephe. 4.11. so neither are they Pastors or Teachers there spoken of by the Apostle. Which now we will also prove.  
But first (for further clearing of the truth and better discerning of their estate) it is to be observed here, that albeit themselves take it for granted that they have these offices in their Church, yet they neither have agreed nor can agree among themselves who they be that have them; whether the prelate's, or the other priests, etc. but are at a great jar and in deed at a plain contradiction among themselves hereabout. Many of the Prelates and Formalists say, 
* Bridges, Bilson etc.  that their Archbishops and Bishops are Pastors & Teachers; Some of them say, 
‖ Whitgift against T.C. p. 137. Andr. in the 2. Confer. with M. Barrow.  that a Bishop is superior both in office and gifts to a Pastor. Many of the Reformists say, that 
‡ Mr. Sperin; M. Egerton, in the Confer. M. Hilders. M. jacob, in their writings.  the learned and painful Parsons of Parishes and Lecturing preachers among them are Pastors and Teachers; Others of them say, 
† Mr. Chaderton in the Sermon on Rom. 12. p. 33. etc. Admon to the Parliam. 1. & 2.  they want Pastors and Teachers and all the offices appointed by Christ to his Church; that the Prelates rob the Church of of lawful Pastor's Elders and Deacons; that their Parsons, Vicars, Parish Priests, Stipendaries, and the rest, came from the Pope as out of the Trojan horses belly to the destruction of God's kingdom; that they are the Prelates new creatures; and that the Church of God never knew them. And all the seekers of Reformation have showed to the Parliament heretofore, that the names and offices of Archbishops, Archdeacon's, Lordbishops, and the rest, are together with their government drawn out of the Pope's shop, and contrary to the Scriptures; that the Parsons, Vicars, Parish— priests, and Stipendaries, be birds of the same feather; and that ●hey have an Antichristian hierarchy and popish ordering of Ministers, strange from the word of God and the use of all well reformed Churches in the world. Thus are themselves confounded, and thus are their tongues divided. Yet cease they not still to plead for Baal, and to bring balm for the sore of Babel, which cannot be healed. jer. 51.8.9.58.64. with Rev. 18. chap.  
And now to proceed, we will show by the Scriptures, that none of the Ministers of that Church have the office of Pastors or Teachers spoken of by the Apostle, Ephe. 4.11. which we prove thus:  
1. The Pastors and Teachers, spoken of Ephe. 4.11. have their offices, callings, administration, and maintenance ordained by Christ in his Testament.  
But the Prelate's Priests & Deacons of the Church of England have not their offices, callings, ministration & maintenance ordained by Christ in his Testament.  
Therefore the Prelate's Priests & Deacons of the church of England are not Pastors & Teachers, spoken of Ephe. 4.11.  
The truth of the Proposition appeareth by that place of Ephe. 4.8.11.12. & Rom. 12.7.8. Act. 14.23. and 20. ●7. 28. Heb. .5.4 Col. 4.17. 1 Thes. 5.12.13.14. 1 Pet. 5. ●. 2.3 Rev. 2. and 3. chap. and 22.18.19. 1 Cor. 4.1.2. and ●. 4.5. and 9.14. and 11.23.24.25.26. and 12.28. Gal. 6. ●. and throughout the Epistles to Timothee and Titus: with other ●ike Scriptures.  
The truth of the Assumption appeareth by their constitution and practice, inasmuch as their offices of Prelacy, Priesthood, & Deaconry; their calling & entrance according to their Pontifical and Book of consecrating Bishops and Archbishops and ordering Priests and Deacons, as also that which some of them pretend to have by the 
‡ 
Mr. Hilders. letter sect. 10. Mr. jacobs' comparison of Marriage and Pastoral calling.  
His Reasons for necessity of reformation. pag. 50.  
Offer of Conference. pag. 39   choice acceptance and consent of their people, who stand themselves under Antichrist, and unseparated from the world, and are no true visible Churches of Christ; their ministration by their own and other popish Canons, Articles, Injunctions, and Book of common prayer; their Maintenance by Tithes, Lordships, etc. were never ordained by Christ for his ministery of the Gospel, but derived from Antichrist and his apostasy, as hath been proved 
* 
The Discovery.  
The Refutation of Mr. Giff.  
Answ. to Mr. Hilders.  
And to Mr. jacob.  
The Apology, etc.   by us in diverse Treatises published heretofore. And if they still be otherwise minded, it lieth upon them to show that Christ in his Testament hath appointed these their offices & things aforesaid for his ministery. Which none of them have yet done, nor ever willbe able to do.  
2. Again, The ministery of Pastors & Teachers, spoken of Ephe. 4.11. is the ordinary and perpetual ministery given by Christ to his Church, & such as the Princes of the earth neither may nor ever shallbe able to abolish, seeing Christ hath appointed it to continue to the end of the world. Ephes. 4.11.12.13. Rom. 12.5.7.8. and 13.3. Heb. 12.28. 1 Tim. 3. chap. and 5.17. and 6.13.14. with Mat. 28.20.  
But the Prelacy Priesthood & Deaconry of the church of England, is not the ordinary and perpetual ministery given by Christ to his Church, but such as the Princes of the earth may and aught to abolish out of their Dominions. Rev. 17.16. 1 Tim. 2.2. Rom. 13.4. with 1 King. 23. ●. etc. Deut. 12.2.3.4. Psal. 72.1. etc.  
Therefore the Prelacy Priesthood and Deaconry of the Church of England is not the ministery of Pastors and Teachers, spoken of Ephe. 4.11.  
3. Also, The offices of Pastors & Teachers ordained by Christ in his Testament, are such as did and could stand with and under the offices of Apostles Prophets & Evangelists, Ephe. 4.11. Act. 15.4.6.22.23. & 20.17.28. Heb. ●3. 7.17.23. Epist. to Tim. & Tit. 1 Pet. 5.1. Rev. 2. and 3. chap.  
But the offices of the Prelate's Priests and Deacons of ●he Church of England, are not such as did or could stand ●ith or under the offices of Apostles Prophets & Evangelists. Which if any deny, let them show the contrary ●y the scriptures. Light hath no fellowship with darkness, nor Christ with Antichrist. [And suppose the Apostles were alive in their persons (as they are in their writings) and were in England, it were worth the knowing whether they and the ordinances given by them should give place to the Prelates and their Canons and constitutions, and whether they should be suffered to preach the Gospel and minister the Sacraments without acknowledging the Prelate's authority, subscribing to their Articles, wearing of the Surplice, signing with the Cross in Baptism, etc. for if we look to their 
* Canons of the year, 1603. Can. 6.7.14 30.36.37.50.57.58 etc.  Canons, Laws, practice, and Church-constitution, these tell all men plainly, they must yield unto them, & that under pain of excommunication ipso facto, etc. Not to speak of their imprisoning, & persecuting of such as witness the truth against them even unto death.]  
Therefore they are not the Pastors and Teachers ordained by Christ in his Testament.  
4. Moreover, The offices of true Pastors and Teachers, are by the ordinance of Christ set in the Church, and employed in the Ministry of the word and Sacraments and Church government, so as they may not (with their ecclesiastical functions) receive civil offices & callings, nor take unto them princely titles & dignities. Ephe. 4.11.12.13. 1 Pet. 5.1.2.3.4. Rom. 12.7.8. 1 Cor. ●2. 5.8.28. 1 Tim. 4.13.15.16. 2 Tim. 2.4. Luk. 12.14. and 22.25.26.  
But the offices of the Prelate's Priests and Deacons of the Church of England, are not so: but by their own constitution are set in that Church, and employed in the ministery of the word Sacraments & Church government, so as they may also (together with their ecclesiastical functions) receive civil offices and callings, (as to be justices of peace, County palatines, Lords of the Counsel, etc.) & take unto them Princely titles and dignities (as of Grace, Lordship, etc.). Which all men see and know to be thus.  
Therefore they are not true Pastors and Teachers.  
5. Again, The Ministry of Christian Pastors & Teachers, standeth by the word and ordinance of Christ, so as all Churches under heaven are bound to receive & submit thereunto, and to no other whatsoever. Ephes. 4.11.12.13. Rom. 12.5.6.7.8. 1 Cor. 12.5.28. 1 Tim. 3. chap. and 5.17. and 6.13.14.  
But the Prelacy Priesthood & Deaconry of the Church of England standeth only by the authority and Law of man, so as other Churches else where neither are nor need to be subject thereunto. Which even themselves of all sorts have acknowledged. For which, see, whitgift's Defence in the Preface. The Answer to the Abstract, pag. 58. The Admon to the Parliam. The Defence of godly Minist. The Demonstration, etc.  
Therefore their Prelacy Priesthood & Deaconry is not the Ministry of Christian Pastors and Teachers.  
6. Furthermore, The offices of Pastors and Teachers which Christ hath appointed, are such as they which have them must be members of a true visible Church, and bound to one particular Congregation for the Ministry & government thereof. Rom. 12.4.5.6.7.8. 1 Cor. 12.5.8.12.18. Act. 14.23. & 20.28. Col. 4.17. Heb. 13.17. 1 Pet. 5.1, 2, 3, 4.  
But the offices of the Prelate's Priests and Deacons of the Church of England are such as they which have them need not be (neither in their estate can be) members of a true visible Church, but of a false, nor are bound to one particular Congregation for the ministery & government thereof, but the Prelates are over whole provinces and Dioceses etc. and the other inferior Priests may have (in that estate) plurality of benefices & ecclesiastical cures, etc. Which none can deny.  
Therefore they are not the Pastors & Teachers which Christ hath appointed.  
7. Finally, The offices condition and government of Pastors and Teachers, spoken of Ephe. 4.11. are such as no way impair the authority Supremacy or dignity of Kings or any other civil Magistrates, either in civil or ecclesiastical causes. Ephes. 4.11, 12. and Rom. 12.7, 8. with 13.1. & Tit. 1.5, 9 with 3.1. & 1 Pet. 5.1, 2, 3. with 2.13.14.  
But the offices condition & government of the Prelate's Priests and Deacons of the Church of England, are such as do many ways impair the authority supremacy and dignity of Kings and all other Magistrates, both in civil & ecclesiastical causes. And for an instance take these particulars, That the Prelates will have their presence, voice, & authority to be at Parliaments, for enacting of Laws & statutes for the common wealth, etc. That they are rulers of whole Provinces & Dioceses in the ecclesiastical causes thereof; That in civil estate and government, some of them are above all, and all of them above some of the Nobles, justices, and other Magistrates of the land; That themselves, their Courts, and officers, handle & determine sundry civil causes and affairs pertaining to the civil Magistracy; That they inflict civil mulcts and punishments; That in their forbidden times they give licences to matry, etc. That the beneficed Priests swear Canonical obedience to the Prelates; That all the Priests and Deacons are exempt from the Magistrates jurisdiction in diverse things appertaining unto them, and answerable only or chief to the Prelates and their Officers, etc.  
Therefore they are not the Pastors and Teachers spoken of Ephe. 4.11.  
And to this end might diverse other reasons be alleged from particular consideration of these several offices. As for example, if any for the Prelates would persuade, that their Archbishops have the Pastor's office, then would it follow that they have but two Pastors in the land, because they have but two Archbishops. Or if they say, the Lordbishops be Pastors, then have they but six and twenty or thereabout: and what office then have the Archbishops above them?  
If others say, the Priests (whether Parsons, Vicars, or Stipendaries) be Pastors, then let them tell us what office their Archbishops & Lordbishops have among them, seeing Christ hath appointed in his Church no ordinary ecclesiastical office for any one person, greater than the Pastors; nor set the Pastors one of them above another in any respect of Ministry power or government, but made them all equal therein. Rev. 2.1.8.12.18. and 3.1.7.14. with Ephes. 4.11, 12, 13. Act. 20.17.28. 1 Tim. 5.17. 1 Pet. 5.1, 2, 3, 4. and Luk. 22.24.25, 26, 27.  
And thus much is acknowledged and published also by some of themselves, both heretofore in diverse of their books, and now of late in an Offer of conference about certain Propositions, which they offer to maintain against the Prelates: Among which are these, namely, 
* Offer of Conference, p. ●.  That the Pastor of a particular Congregation is the highest ordinary ecclesiastical Officer in any true constituted visible Church of Christ; That it is the office of every true Pastor to teach and to govern spiritually only one Church or Congregation immediately under Christ; That it is simply unlawful for any Pastor under the new Testament to be also a civil Magistrate; That the Office and calling of Provincial and Diocesan Prelates is contrary to the word of God; etc.  
Furthermore, if any would say, their Deacons have the Pastor's office, the same absurdity followeth as in the former: and this moreover, that the works of the Deacons office are by the Apostles opposed to the work of the Ministry, wherein the Pastor's office is employed. Act. 6.2.3.4. with Ephe. 4.11.12. Rom. 12.8.  
Likewise if they would say, they have the Teacher's office, it would be known whether it be the Archbishops, Lordbishops, Priests, or Deacons, Parsons, Vicars, or Stipendaries, that have it among them; & to whom they are adjoined for the work of ministery, as 
‖ Ephe. 4.11.12. Rom. 12.7.8.  the Teachers are to Pastors, seeing they have none in the office of Pastors, spoken of Ephe. 4.11. as is proved here before; and what office of Ministry the rest of their Prelate's Priests & Deacons have whom themselves account not to have the Teacher's office; and whether the Teachers spoken of Ephes. 4.11. must first be Deacons, and then Priests, and promise obedience to the Prelates, & that also as to their Ordinaries, and be silenced and deposed at their pleasure, etc.  
But of these things we have spoken in other Treatises, to which we refer the Reader. Refut. of Mr. Giff. pag. 104.105.106. etc. Answ. to Mr Hilders. pag. 79. 80-87-94. etc. Answ. to Mr. jacob. pag. 188. etc.  
Now whereas some allege, for warrant of hearing these Ministers, that the people were to hearken to the Scribes and Pharisees sitting in Moses seat, etc. Math. 23.2.3. it is to be noted, that they were Levites, Priests, expounders of the Law, and judges of the pleas and controversies of Israel; And therefore had the true offices & ordinances, which the Lord by Moses did appoint for teaching and governing of that Church: as appeareth both by the phrase itself of sitting on Moses chair, and by conference of these and the like Scriptures, Deut. 10.8. & 17.8,— 12. and 33.1. 8.10. 2 Chron. 17.8.9. and 19 8,— 11. Nehem. 8.4, 8. and 9.3.4. 5. with Mat. 22.34.35.41. and 23. chap. Mar. 12.28.32.35. joh. 1.19.24. and 3.1.10. Act. 5.34. This then is nothing at all for any false ministery, never ordained by the Lord: such as the present ministery of the Church of England is proved to be.  
Besides, to be a Pharisee, was not to have a new kind of ministery, but to be of a special sect among the jews that pretended more strict observation of the Law than others did. Act. 15.5. and 26.5. And they were of any of their tribes, or of the proselyte Gentiles: as may be seen in Paul, who was a Pharisee, of the tribe of Benjamin, Phil. 3.5. Act. 23. 6. and in them that were sent to john Baptist, who were Pharisees of the tribe of Levi, being Priests and Levites, joh. 1.19.24. and in the Proselyte Gentiles, brought so to be by the Scribes and Pharisees, spoken of Mat. 23.15.  
And further, although they were very corrupt and ungodly (notwithstanding all the pretence they made) so as Christ taught his disciples 
* Mat. 16.6.12. and 23. chap. Luk 12.1.  to take heed of the leaven of their doctrine, and of their hypocrisy, and wickedness in conversation: yet did they still hold, that every true Ministry must be from heaven and not of men, and urged john the Baptist to warrant his calling and ministery by the Scriptures: Luk. 20. 1-7. with joh. 1.19.— 27. So far were they themselves from admitting any false ministry, not appointed by God and approved in his word.  
And this also have the forward preachers acknowledged and proved heretofore against the Prelates: as appeareth by their own words, saying, 
‖ T. C. first reply pag. 83.  The ministery is by the word of God and heavenly, 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 john Baptist, after that he had denied to be either Christ, or Elias, or another Prophet, 
* joh. 1.23.  conclude: If thou be neither Christ, nor Elias, nor of the Prophets, why baptizest thou? Which had been no good argument, if S. john might have been of some other function then of those which were ordinary in the Church and instituted of God. And therefore he to establish his singular & extraordinary function, allegeth the word of God: whereby appeareth, that as it was not lawful to bring in any strange doctrine, so was it 
‖ Note.  not lawful to teach 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, than those orders of hy priests and Levites etc. which were appointed by the law of God. And if there were any raised up extraordinarily, the same had their calling confirmed from heaven, either by signs or miracles, or by plain and clear testimonies of the mouth of God, or by extraordinary exciting & movings of the Spirit of God. So that it appeareth that the ministery of the Gospel and the functions thereof ought to be from heaven and of God, and not invented by the brain of men.  
Thus have themselves written heretofore: and thus doth their own testimony agree with the word of God against their present estate and their wonted allegations for their continuing therein. But of these things also we have spoken other where: and will not here further prosecute them. Treatise of the Minist. of Engl. p. 54.55. etc. Answ. to Mr. jacob. p. 195.  
The conclusion of all is this, that seeing the Lord himself, ascending up on high, hath given offices of ministery to his Church, calling & requiring all his people to hear & have spiritual communion with them, & not with any other; and seeing the present ministery of the Church-assemblies of England cannot be warranted by the word of God to be that which Christ hath given, and set in his Church, for the work of his ministery, we may not therefore in the worship of God hear or communicate therewith, under any colour whatsoever.   

The second Reason.  

NOne may hear or have any spiritual communion with the Ministry of Antichrists apostasy:  
But the present ministery of the Church-assemblies of England is the Ministry of Antichrists apostasy:  
Therefore none may hear or have any spirtual communion with the present ministery of the Church-assemblies of Engl.   
THe Proposition or first part of this Reason is manifest: 1. Because all false ministries are forbidden by the Lord, and stand under the denunciation of his curse: Exod. 20.4.5. with Deut. 18. 9-15. 2 Kings 10. 19-25. 2 Chron. 13.9.10.11. Zach. 13. 2-6. 2 Thess. 2. 3-12. Rev. 9 and 17. chap. 2 john. ver. 7.10. Deut. 7.26. and 27.26. Gal. 1.8.9. Rev. 22.18.19.  
2. Because we are commanded to go out of Babylon, and not to partake with any of her sins, & therefore not with the ministery of Antichrists apostasy, Rev. 18.4.5.6. with jer. 51.6.9.45. 2 Cor. 6. 14-17. 1 john 4. 1-6.  
3. Because by hearing and communicating with such a ministery, all that do so, become the servants of Antichrist, as it is written, His servants ye are to whom ye obey, & thus become subject to the wrath of God: Rom. 6.16. 2 Pet. 2.19. with Rev. 14.9.10.11.  
4. Because to hear or join with that ministery, is to honour and conspire with Antichrist against Christ, and what in us us lieth to uphold that which the Lord will consume. 2 Thes. 2.3.4.8. Rev. 13. and 14. 9-12. & 18.4.5.6.  
5. Because this is not to obey the Gospel and receive the love of the truth that we may be saved, but to provoke the Lord to send us strong delusions to believe lies and please ourselves in unrighteousness, being carried away in the deceitfulness thereof among them that perish, unto condemnation. For thus the scripture speaketh of such as in religion yield submission to Antichrist the man of sin in his apostasy. 2 Thes. 2.3.9.10.11.12. Rev. 14. 6-12. and 22.18.19.  
THe Assumption or second part of the Reason is proved by diverse Arguments, as followeth.  

The first Argument.  


I.  THe ministery of Deacons and Priests ordained by the Prelates thereunto, is the ministery of Antichrists apostasy:  
But the present Ministry of the Church-assemblies of Engl. is the Ministry of Deacons and Priests ordained by the Prelates thereunto:  
Therefore the present ministery of the Church-assemblies of England is the ministery of Antichrists apostasy.   
The Proposition of this Argument is proved first thus:  
1. The ministery of Deacons and Priests which accounts itself to be Christ's, & yet was not set by Christ in his Church for the work of his Ministry, that is the ministery of Antichrists apostasy:  
But the Ministry of Deacons and Priests ordained by the Prelates thereunto, accounts itself to be Christ's, and yet was not set by Christ in his Church for the work of his ministery:  
Therefore the Ministry of Deacons and Priests ordained by the Prelates thereunto, is the Ministry of Antichrists Apostasy.  
The Proposition none can deny.  
The Assumption hath two parts: The one, that the Ministry of Deacons and Priests ordained by the Prelates thereunto, accounts itself to be Christ's Ministry: Which themselves will grant. The other, that this was not set by Christ in his Church for the work of his Ministry: Which is proved already in the first Reason here before, and in other Reasons hereafter following.  
Again, the Proposition of the Argument is proved secondly thus:  
2. If the Prelates of the Church of Engl. have such offices & government, as be special parts of Antichrists apostasy, than the Ministry ordained by them thereunto, must needs be the Ministry of that Apostasy:  
But the Prelates of the Church of Engl. have such offices and government, as be special parts of Antichrists apostasy:  
Therefore the Ministry ordained by them is the Ministry of Antichrists apostasy.  
The consequence of the Proposition is manifest, because the fruit musts needs be such as is the tree: Neither do men gather grapes of thorns, or figs of thistles. Mat. 7.16.17.18. And who can bring a clean thing out of filthiness? Not any one. job. 14.4.  
The Assumption is proved first thus:  
1. Whosoever (besides Christ jesus himself) have such offices and government as thereby they claim to be spiritual Lords, they have the offices and government which are special parts of Antichrists apostasy, & are indeed very Antichrists themselves:  
But the Prelates of the Church of Engl. have such offices & government as thereby they claim to be spiritual Lords:  
Therefore the Prelates of the Church of Engl. have the offices and government, which are special parts of Antichrists apostasy, and are indeed very Antichrists themselves.  
The Proposition is proved by the Scriptures, which teach that there is but one Lord, the Lord jesus Christ: Ephe. 4.5. 1 Cor. 8.6. and 12.5. 2 Cor. 3.17.18. with Psal. 110.1. Micah, 5.2. Luk. 19.12.13.14.27. joh. 20.22.23. 1 Cor. 11.23. & 14.37. Rev. 1.11.12.13. and 2.1. and 3.1.7. Now that these Scriptures and the like do speak of a spiritual Lord, is plain both by the circumstances of the places themselves, and because the Scripture other where giveth allowance of many civil or temporal Lords, but no where of any spiritual Lord, save jesus Christ alone, whose kingdom is not of this world. Gen. 40.1. & 45.8. 1 Sam. 16.16. and 26.17. 1 King. 1.11. Psal. 149 8. Dan. 3.2. Act. 25.26. and 26.25 Rom. 13.1. 1 Cor. 1.26 and 2.8. Tit. 3.1. 1 Pet. 2.5.13.14. Rev. 17.14. and 19.16. compared with the Scriptures here cited before. And moreover, whosoever is a spiritual Lord, he may require spiritual honour to be yielded unto him, and hath the Spirit of God to give unto his people, and through himself by it can sanctify them and their actions and service of his Name, etc. Which things who is there that can require and effect, but only the Lord himself? And who then can be a spiritual Lord, but he alone? So as hereby also it appeareth, that all other which take upon them to be spiritual Lords, are indeed very Antichrists.  
The Assumption is proved by the Laws and Statutes of the Land, whose words be these, Be it enacted by the Kings most excellent Majesty, the Lords Spiritual and Temporal, and the commons in this present Parliament assembled: For by the Lords spiritual is meant here the Prelates. And to the same end it is to be observed, that in their Canons and practice they take upon them, as if they were spiritual Lords, not only to prescribe their own ordinances to the Church for the worship of God, but also to bind the spirit and conscience to the acknowledgement and approbation thereof; and yet further in their ordination of Priests even to give the holy Ghost, saying to the Priests when they ordain them, Receive the holy Ghost, etc. as if it were in their power to give the Spirit of God to whom they would, or that they were authorized hereunto by jesus Christ, who only is the spiritual Lord of his Church, and giveth his spirit according to his own will, to whom and as it pleaseth him. joh. 1.14.16. and 15.26. & 20.22. 1 Cor. 12.4.5.6.7. Ephe. 4.7.1 joh. 2.20.27.  
The Assumption aforesaid is proved secondly thus:  
2. The offices and government of such Bishops as are over Diocesan and Provincial Churches, and exercise ecclesiastical jurisdiction over all the Ministers and people therein, are special parts of Antichrists apostasy:  
But the Prelates of the Church of Engl. have the offices and government of such Bishops as are over Diocesan and Provincial Churches, and exercise ecclesiastical jurisdiction over all the Ministers and people therein:  
Therefore the Prelates of the Church of Engl. have such offices and government, as be special parts of Antichrists apostasy.  
The Proposition is evident, inasmuch as the offices & government of such Bishops, and subjection of such Ministers and Churches, are only to be found in Antichrists apostasy, and were never appointed by Christ or his Apostles. For now in the time of the Gospel, Christ hath set no other form of visible Churches to which he hath given offices of Ministry, but only particular congregations, such as may come together in one, and jointly perform all public duties laid upon them by the word of God. As may appear by the constitution of 
† Act. 1.15. & 2.41.42. with 6.2.3.5 6. & 11.22. and 15.22.23. & 21.17 18.22. And 13.1.2. & 14.23. & 16 4.5. and 20.17.28. And the epistles to the Rom. Cor. Gal. Ephe. Phil. Col. Thes. etc.  all the Churches planted by the Apostles, and written unto by them in so many several epistles: also by the Churches to whom Christ wrote by john in the Revelation, Rev. 1.11. with 2. and 3. chap. Other forms of Churches therefore no men have power to institute. And when & where they are erected, what other can they be but Antichristian?  
And as for the examples of Timothee, Titus, and the like, usually alleged for defence of the Prelate's authority and jurisdiction, they will nothing help them. For these were Evangelists, which the Prelates are not: as we have showed in the 
* Pag. 5.  former Reason. And the particular Churches have in themselves each of them full interest and power from Christ to enjoy and practise all his ordinances, for Ministry, worship, government, and whatsoever he hath given his Church to be observed therein to the end of the world. Mat. 18. 17-20. and 28.20. with Act. 6. 3-6. & 14.23. & 20.17.28. Rom. 12. 4-8. 1 Cor. 3.21.22.23. and 4.17. & 5.4.11.12. and 11.2.23.24.25.26. & 12.27. & 14.33.36. & 16.1. 1 Tim. 3.15. and 6.13.14. Rev. 1.11. 20. with 2. & 3. chap.  
And whereas the extraordinary offices of Apostles, Prophets, and Evangelists, are ceased; yet 
‡ joh. 15.16. The Acts and Epistles of the Apostles. etc.  their fruit remaineth still: and we have the benefit of it for our direction by their writings, which the Churches than had by their bodily presence. To which end may be observed also, how 
† 1 Cor. 1.1. Phil. 1.1. Col. 1.1. Philem. ver. 1.  some of the epistles are written in the Name of Paul, & Timothee (an Apostle, and an Evangelist); and 
‖ 1 Thes. 1.1. & 2 Thes. 1.1  some of them in the Name of Paul, Silvanus, and Timothee (
* 1 Cor. 4.9. 1 Tim. 2.7.  an Apostle, 
‡ Silvanus being the same with Silas, as is like by the Name, the placing of them, and the history, Act. 15.32.40. and 16.19. and 17.4.10.14.15. & 18.5.  a Prophet, and an 
† 2 Tim. 4.5.  Evangelist): which three also are joined together for the constant teaching of one and the same truth in Christ, 2 Cor. 1.19. And withal, that the Apostles did then so write and mind, as purposely intending the instructions and commandments given by them should be observed of all Churches, both of the Ministers and other members thereof according to their places, to the end of the world. (Rō. 12. 3-8. & 15.4. 1 Cor. 4.6.17. & 11. 23-26. & 14.37. Gal. 1.8.9. and 6.16.17. Ephe. 3 chap. and 4.11.12.13. Col. 1. 23-29. and 2.1.2. & 4.16.17. 2 Thes. 2.15. 1 Tim. 3.14.15. and 5.21. and 6.3.5.13.14. and 2 Tim. 2.2. and 3.1.15.16.17. and 4.5.6. Titus' Epist. Heb. 2. 14. and 3. 1-6. and 13.8. 1 Pet. 5.12. 2 Pet. 1. 12-21. and 2.1. and 3.1.2.3.15.16. 1 joh. 2.1.12.13.14. and 4. 1-6. Jude, ver. 3.17.18.19.20.21. Rev. 1.3. and 2. & 3. chap. and 22.18.19.20.) So as now there can be no need or lawful use of any Diocesan, Provincial, Nationall, or Universal Bishops.  
And for any reason or proof that the Prelates or any for them have brought or can bring from the Scripture for their Prelacy, it will aswell follow that as they have now their Bishops over Dioceses, and Archbishops over Provinces; so if the King would, he might have a Primate or Archprelate over all his Dominions; and if there were a Monarch over Europe, he might have a Patriarch over all the Prelates therein; and so an Emperor over the world (if there were any) might also have an Ecumenical or Universal Bishop and Pope over all the rest.  
And Timothees example would aswell warrant these, as it will the other: seeing there was not any Church in the world, whither his office and the duties thereof might not extend, as his calling and employment was. Of whom the Scripture showeth, that he was, and did the duties of his office, sometimes in one part of the world, & sometimes in another, sometimes in Asia, and sometimes in Europe: as may be seen by the countries where he was at sundry times: As in Asia, being in diverse countries and parts thereof, in Phrygia, Galatia, Mysia, jonia, etc. And in Europe likewise, in Macedonia, Achaia, Italy, etc. And in these countries and nations, sometimes in one city and with one church, and sometimes with another, as namely, at Thessalonica, at Athens, at Corinth, at Ephesus, at Rome, at Philippi, etc. Also sometimes being with the Apostle Paul where he was himself, sometimes left behind him when he went other whither, sometimes sent for to come unto him to such place as he appointed, sometimes sent away from him to other places where he would employ him, etc. And this, sometimes to bring the Churches into a settled order according to the Apostles direction, sometimes to 'stablish and comfort them being already in such estate, sometimes to know their state, and to put them in remembrance of the Apostles ways, sometimes to look that none taught otherwise, but that the doctrine and order delivered by the Apostles were retained among them, etc. By all which appeareth, both what the office and employment of an Evangelist was, and that Timothee was not a Bishop in ordinary office, pertaining to any one certain place & people, but an Evangelist in extraoadinary function, employed sometimes in one country & part of the world, and sometimes in another, sometimes with one Church and people, and sometimes with another, according as he had direction & appointment by the Apostle Paul, whose companion and assistant he was. For all which, see these Scriptures, Act. 16. chap. and 17.14.15. and 18.5. and 19.22. and 20.4. Rom. 16.21. 1 Cor. 4.17. and 16.10.11. 2 Cor. 1.19. Phil. 1.1. and 2.19.22.23. 1 Thes. 3.1.2.6. with both the Epistles written by Paul unto Timothee.  
The like may be observed concerning Titus, who was sometimes with the Apostle Paul himself, sometimes left behind him when he departed other whither, sometimes called unto him, sometimes sent away from him, etc. being thus sometimes in Europe, sometimes in Asia: And in Europe being also at diverse places, as at Corinth in Achaia; at Rome in Italy; in Creta; Dalmatia, etc. And in Asia likewise, at jerusalem in judea, at Nicopolis in Armenia, etc. As appeareth by these Scriptures, 2 Cor. 8.23.24. and 12.18. Gal. 2.1. 2 Tim. 4.10. Tit. 1.4.5. & 3.12. with the whole Epistle to Titus. And the like may be seen also in Marcus, Aristarchus, Tychicus, & others, whose examples they might aswell allege as those of Timothee & Titus. Act. 12.25. and 13.5. and 15.37.39. and 20.4.5. and 27. 2. Ephe. 6.21.22. Col. 4.7.8.10.11. 2 Tim. 4.11.12. Tit. 3.12. Philem. ver 24.  
But by such allegations they let all men know how near they are driven, that can find no warrant in the Scripture for Diocesan and Provincial Bishops, and therefore are glad to lay hold on the Evangelists office in Timothee and Titus: from which notwithstanding they and their Churches and Ministers are as far as cloudy darkness is from the clear light of the Sun. For the further declaration whereof, besides that which hath been said here before and in other Treatises written of this argument, I will by way of question propound some things to be considered by such as are of judgement, which as they shallbe found may give more light to these and other points sometimes called in question. The things are these:  
1. Whether the ordinance of Christ be not such, as therein they which be in the greater offices, have (besides their own peculiar function whereunto they ought to attend) power and authority both themselves to perform the duties of any the inferior offices, when there is just and needful occasion, and to look that they be performed by all such as they are specially laid upon, for the better service of the Lord and his church therein.  
2. Whether on the contrary, the apostasy of Antichrist be not such (touching the Ministry and government of the Church) as therein they which be in the lesser offices have power and authority among them to exceed the duties of the office which Christ hath appointed, & to perform the duties appertaining to the higher offices: by means whereof both Antichrist hath risen up to so great a height, and so many orders and degrees of superior and inferior Ministers have been received and still are retained in that degenerate estate and apostasy of the man of sin, as is come to pass.  
And touching the first, because the offices set by Christ in his Church be of two sorts, some extraordinary and for a time and special use, some ordinary and prrpetual: whether it be true in both, or in the first, and in them alone. As for example, That the Apostles, who were in the greatest office ordained by Christ under the Gospel, 
† Mat. 28.18.19.20. Ephe. 4.11.12. 1 Cor. 12.28.  had (besides the peculiar office of Apostleship) the power also and authority of the other Offices of 
‖ Act. 20.29.30 Rō. 11.25.26. 2 Thes. 2. 3-8. 1 Tim. 4.1.2.3. ● Pet. 2. & 3. chap. 1 joh. 2.18. Jude, ver. 17.18.  Prophets, 
* Act. 8.14.25. & 14.7. & 15.35.36 41. & 16.40. Rom. 1.11.12.15.  Evangelists, 
‡ joh. 21.16. Act. 1.40.42. & 20.2. 1 Cor. 9.7.  Pastors, 
† Act. 5 42. 1 Tim. 2.7. 2 Tim. 1.11.  Teachers, 
‖ 1 Pet. 5.1. Act. 6.2.6. & 15.6.22. 1 Tim. 4.14. with 2 Tim, 1.6.  Elders & 
* Act. 4.34.35. & 6.2.3 4. & 11.29.30. 1 Cor. 16.3.4. Gal. 2.10.  Deacons, both to perform them upon just occasion themselves, & to see them performed by others as is aforesaid; For which, consider the Scriptures here quoted in the Margin.  
And likewise, that the Prophets (besides their own special office) had in them the power & authority of the other inferior offices of Evangelists, Pastors, Teachers, etc. Act. 15.32.40.41. and 17.15. and 18.5.2. Cor. 1.19. Ephe. 3.5.6. & 4.11.12.  
And in like sort, that the Evangelists (besides their own peculiar function) had in them the power and authority of the other smaller offices of Pastors, Teachers, Elders, etc. Act. 8.35.38. with 21.8. 1 Cor. 16.10. 2 Cor. 1.19. & 8.6.16.17.23. 1 Thes. 3.2. with the Epist. to Tim. & Tit.  
And, it being so in the ordinary offices likewise, that the Pastors therefore (besides their own peculiar function) have in them the power and authority of the other ordinary offices of the Teachers, Elders, and Deacons, for performance and oversight as is aforesaid. Act. 20.28. Ephe. 4.11.12. 1 Tim. 3. 1-15. and 5.17.22. with 6.13.14. Heb. 13.7.17. 1 Pet. 5.1, 2.3.4. Luk. 12.42. Rev. 1.20. with 2.1.8.12.18. & 3.1.7.14.  
Likewise that the Teachers have in them (besides their own special office) the power and authority of the ruling Elders and Deacons. Act. 20.28. 1 Cor. 3.8.9.10. & 12.8.12.28. Ephe 4.11.12. 1 Tim. 3.1.— 15. and 5.17. with 2 Tim. 2.2. Tit. 1. 5-9. Heb. 13.7.17.  
And in like manner, that the Elders (besides their own special function) have in them the power & authority of the Deacons office, for the doing and overseing thereof as before is spoken. Act. 11.29.30. and 20.17, 28. 1 Thes. 5.12.13.14. 1 Tim. 3. 1-15. and 5. 17-22. with 6.13.14. Heb. 13.17. 1 Pet. 5.1.2.3.4.  
Finally, that the Deacons, as also the rest aforesaid, have (besides their own peculiar office) right and power to enjoy whatsoever interest the other members have in the Church, for any duties or actions to be performed therein, according to their place and condition. And further, that when they shall have ministered well in the Deacons office, they may be called afore other of the brethren into the higher offices of the Elders, being endued with gifts thereunto. Act. 6.3. Rom. 12. 4-8. 1 Cor. 12. 12-28. 1 Tim. 3. 8-13.  
But now on the contrary, when such as were in the inferior offices, contained not themselves within compass of their callings, but took upon themselves or had laid upon them by others power and authority of the superior functions, then sprung up the apostasy of Antichrist in the church's ministry and government. As namely, when the Pastors and Bishops of particular congregations came to have authority & oversight over many Churches and over the Ministers and people therein, in a kind of resemblance of the extraordinary offices already ceased: Contrary to Rev. 1.11.12.13.20. with 2.1.8.12 18. and 3.1.7.14. Act. 20.28. Ephe. 4.11.12.13. Phil. 1.1. 1 Pet. 5.1.2.3.4. And that the ruling Elders or Presbyters (now called Priests) did the Ministerial duties of the Pastors and Teachers in the particular Congregations: Contrary to Rom. 12.7.8. 1 Cor. 12.28. 1 Tim. 5.17. And that the Deacons also baptised, and were Ministers of the word; which the Apostles did purposely oppose to the duties of that office at the institution thereof. Act. 6.2.3.4. So as of these things it may be said, as Christ did in another case, From the beginning it was not so. Mat. 19.8.  
And hereupon in time many sorts and degrees of inferior servile Ministers and superior Lordly Prelates grew up & increased in that defection of the Man of sin, till Antichrist at the length was exalted in his throne. From which now again the Lord hath begun to bring him down, discovering and consuming that mystery of iniquity by the light and power of his Gospel: and will not cease, till the same be fully abolished & cast into the bottomless pit, from whence it first arose. 2 Thes. 2.3.4.7.8.9 10.11.12. and 1 joh. 2.18.19. with Rev. 6.12.13.14. and 8. and 9 and 13. and 14. and 16. and 17. and 18. and 19 chap. And hitherto of the Proposition of the last Syllogism.  
The Assumption thereof (namely, that the Prelates of the Church of Engl. have the offices and government of such Bishops as are over Diocesan and Provincial Churches, and exercise ecclesiastical jurisdiction over all the Ministers and people therein) is evident by their Church-constitution, Laws, and practise. And themselves neither will nor can deny it.  
3. The other Assumption aforesaid (viz, that the Prelates of the Church of Engl. have such offices and government, as be special parts of Antichrists apostasy) is proved thirdly by this, that the offices and government of the Prelates of the Church of Engl. do not in their nature and proper use pertain to any society body and estate, either civil or ecclesiastical, but only to the body and kingdom of Antichrist. Of which, as also of other reasons proving the point in hand, more shallbe spoken hereafter in the several Arguments following concerning this matter. And thus much concerning the Proposition of this Argument.  
The Assumption of the Argument (namely, that the present Ministry of the Church-assemblies of England is the ministery of Deacons and Priests ordained by the Prelates thereunto) is undeniably confirmed by the constitution, Canons, and observation of that Church. And to the end that this point may the better be considered, & because it giveth great light and proof to the whole controversy concerning the Antichristianity of their estate, I will here note a few special things, which (among many other appertaining to their office & calling) may to this purpose be observed.  
First for their Deacons, they are at their entrance into that office presented to the Prelate by an Archdeacon or his deputy, saying, Reverend father in God, I present unto you these persons present, to be admitted Deacons.  
2. Then the Bishop commending them to the prayers of the Congregation, with the Clerks & people present, is to say or sing the Litany and Suffrages, with the communion of the day, and a number of stinted prayers & Collects, borrowed from the Papists.  
3. They promise that they will reverently obey their Ordinary, & other chief Ministers of the Church, that is, the Lord Bishop of the Diocese, the Archbishop, Archdeacon, Chancellor, Commissarie, & the rest of that sort, whose offices are Antichristian.  
4. After this promise made, they are then ordained Deacons by the Lord Bishop or his Suffragan, laying his hands upon their head, and saying, Take thou authority to execute the office of a Deacon in the Church of God committed unto thee: in the name of the Father, the son, and the holy Ghost. Amen.  
5. And then the Bishop delivereth to every one of them the new Testament, saying, Take thou authority to read the Gospel in the Church of God, and to preach the same, if thou be thereunto ordinarily commanded.  
6. Then one of them appointed by the Bishop, reads the Gospel of that day: And they all are enjoined to receive the communion with the Bishop.  
7. Also among the works and duties of their office, they are appointed to read Homilies and divine service, to instruct the youth in the Catechism, to baptize, and to preach, if they be admitted thereto by the Bishop. Whereas it cannot be showed that the Apostles ever laid these duties upon the Deacons, but such as are 
* Act. 6.2.3.4. Rom. 12.8.  plainly opposed to the ministery of the word and prayer, namely, the charge of the poor and Church treasure, for the gathering and distribution of the Church's benevolence.  
Whereupon some of themselves seeking reformation have published heretofore, that 
‡ Defence of Eccles. Discip pag. 102.  their Deaconship is a mere human institution, a degree to the Priesthood, and nothing like the ordinance of God; that 
† Admon. to Parliam. first treatise  though the name of Deacons be remaining among them, yet the office is foully perverted & turned upside down; and that 
* Defence of godly Minist pag. 108.  it is manifestly contrary to the word of God. The example of Philip, who was one of the seven Deacons, & preached & baptised (which by some is alleged for approbation of their practice) will not help them. For he was in a true and lawful office, not in an Antichristian; he had a lawful calling by the Church, not an unlawful entrance by Prelates, as these have; when & where he was Deacon, the Apostles ministered the word and baptised, neither was he then ordained to the administration thereof, but attended to the tables of the poor; and afterwards when he preached and baptised, he did the work and office of an Evangelist, by which name the Scripture expressly calleth him. Act. 6. 2-6. & 2.14.40.41.42. & 21.8. with 8.5, 6, 7.12, 26, 29. etc.  
Next, for the Priests, first they must be Deacons, that is, set by the Prelates in the office and after the manner aforesaid.  
2. Then having continued in that office the space of a year (except it seem otherwise good to the Ordinary) they are again presented to the Bishop or his Suffragan, by an Archdeacon or his deputy, saying, Reverend father in God, I present these persons present to be admitted to the Order of Priesthood.  
3. Afterward there followeth the Litany, and some Collects and stinted prayers taken out of the Pope's pontifical: with an exhortation, an Epistle and Gospel, wherein they abuse and pervert the Scripture.  
4. Then the Prelate asketh them, Do you think in your heart that you be truly called according to the will of our Lord jesus Christ, and the order of this Church of England, to the Ministry of Priesthood? And the parties that are to be ordained, answer, every one for himself, I think it.  
5. At which time also they promise again, reverently to obey their Ordinary & other chief Ministers of the Church, that is the Prelates and other Officers aforesaid.  
6. So after a few questions made, and prayers read, they kneel down upon their knees at the Prelate's feet, & he with the Priests present lay hands severally upon the head of every one of them that receiveth orders, saying unto them, Receive the holy Ghost, whose sins thou dost forgive, they are forgiven: and whose sins thou dost retain, they are retained: & be thou a faithful dispensour of the word of God, and of his holy Sacraments. In the name of the Father, & of the son, and of the holy Ghost. Amen.  
7. And then the Prelate delivereth to each of them, the Bible in his hand, saying, Take thou authority to preach the word of God, and to minister the holy Sacraments in the congregation, where thou 
* Note, how they may be made Priests, though yet they have no charge or flock to attend unto.  shalt be so appointed.  
Thus are they made Priests: & when at any time they enter into a benefice, they must beside have the Presentation of the Patron (who may be a Papist or Familist, etc.) & the institution of the Prelate, who is an Antichrist, to whom now also they swear to yield Canonical obedience; & by whom otherwise they stand alway subject to be silenced, suspended, degraded, and deprived.  
And for the works of their calling, some are such as Christ hath not prescribed to his Ministers in his Testament (such as be their solemnisation of marriage, burial of the dead, churching of women, reading of homilies, & stinted prayers, etc.) & some being such as Christ hath prescribed, yet at they not so administered as he in his word hath ordained, but according as is appointed in their book of Common prayer, & in their Canons, Injunctions, Advertisements, etc. according to which they are bound to pray, and to administer the word, Sacraments, and censures, among them.  
Other particulars, many and strange, used in the entrance and performance of their Office of Priesthood, I omit. Only I will annex this one thing more, how by their Canons they have now provided further and made it a constitution of their Church, 
* Canons of Anno 1603. Can. 36.  † That no person shall be received into the Ministry, nor admitted to any Ecclesiastical living, nor suffered to preach, except he be licensed by the Archbishop or Bishop of the Diocese, etc. and except he shall first subscribe, That the book of Common prayer, and of ordering Bishops, Priests and Deacons, containeth in it nothing contrary to the word of God, and that it may lawfully so be used, & that he himself will use the form in the said Book prescribed in public prayer, and administration of the Sacraments, & none other. Also, That he alloweth the book of Articles of Religion agreed upon by the Archbishops and Bishops of both Provinces, and the whole Clergy in the convocation holden at London in the ye are, 1562. and that he acknowledgeth all & every the Articles therein contained, to be agreeable to the word of God. In which Articles although there be many truths, yet there are also errors not a few, to which they must subscribe that they are agreeable to the word of God, and that they do thus subscribe willingly and ex animo.  
Lastly, for their Bishops & Archbishops, 1. there is with other things aforesaid, at their consecration also to be read an Epistle, Gospel, and Credo.  
2. After which ended, the elected Bishop must be presented by two Bishops, unto the Archbishop of that Province, or to some other Bishop appointed by his Commission, the Bishops that present him saying, Most reverend Father in God, we present unto you this godly and well learned man, to be consecrated Bishop.  
3. Then the Archbishop demands the King's mandate, for the consecration. And after a lawful oath concerning the King's supremacy, they must take an unlawful oath of obedience to the Archbishop: which is thus, In the name of God, Amen. I N. chosen Bishop of the Church and Sie of N. do profess and promise all due reverence and obedience to the Archbishop and to the Metropolitical Church of N. and to their successors, so help me God, through jesus Christ Which oath at the consecration of an Archbishop is omitted.  
4. Afterward upon the Archbishops demand he answereth a number of questions, ¹ Of his persuasion that he is truly called to this ministration according to the will of our Lord jesus Christ, and the order of the Realm; ² Of the sufficiency of the Scriptures, and his determination with them to instruct the people committed to his charge; ³ Of his study faithfully to exercise himself in the said Scriptures; ⁴ Of his readiness with all faithful diligence to banish and drive a way all erroneous and strange doctrine, contrary to God's word; ⁵ Of his care to deny all ungodliness and worldly lusts, and to live soberly, righteously, and godly, in this world. 6. Of his purpose to maintain & set forward quietness, peace, and love among all men, and to correct and punish such as be unquiet, disobedient, and criminous within his diocese, according to such authority as he hath by God's word, and the ordinance of the Realm; ⁷ Of his carefulness to show himself gentle, and merciful for Christ's sake to poor people, and strangers. To all which they answer affirmatively, and walk for the most part negatively: as their estate & practice showeth unto all men, that will open their eyes to see it.  
5. Then must be sung or said, Come holy Ghost, etc. whose direction given in the Scriptures for the offices & ordinances appointed by Christ they reject, and follow the Papists and their own devises, so making the commandment of God of no effect through their traditions.  
6. For the consecration itself, the Archbishop and Bishops present, must lay their hands upon the head of the elected Bishop, the Archbishop saying: Take the holy Ghost, and remember that thou stir up the grace of God, which is in thee, by imposition of hands: for God hath not given us the spirit of fear, but of power, and love, and soberness. Where note again their vain presumption & impiety in taking upon them to give the holy Ghost, having no power from the Lord thereunto. Yet I suppose this consecrated Bishop takes as much as the Archbishop gives, & the Archbishop gives as much as the Bishop takes: which of what quantity and quality it is, let their estate and works be witnesses.  
7. Then the Archbishop delivereth him the Bible, saying: Give heed unto reading, exhortation, and doctrine: Think upon the things contained in this book: Be diligent in teaching and doing them, etc. Be to the flock of Christ a Shepherd, not a wolf, feed them, devour them not, etc. Wherein their practice is as contrary, as their office is degenerate from the ordinance of Christ.  
And thus is their form of consecrating Bishops and Archbishops. Wherein I omit to note in particular their great abuse and profanation of the Name and word of God, in the Scriptures and prayers then used, from the beginning to the end of that their consecration. Neither will I stand to speak of their administration and government: nor of their other degrees & functions of Deans, Prebendaries, chancellors, Archdeacon's, Commissaries, Officials, and the rest of that sort among them: seeing there are so many unanswerable treatises already published of this Argument, concerning the Antichristianity and unlawfulness of their Offices, callings, works, and maintenance.  
Yet before I end this point, I will here set down two of their own late Canons, and some of the sayings and testimonies both of the Martyrs of old, and of the seekers of Reformation in this latter age: that so their opposition against the truth and amongst themselves may by this means yet further appear.  
Their Canons are these, 1. 
* Canons of Anno. 1603, Gen. 7.  Whosoever shall affirm, that the government of the Church of England, under his Majesty by Archbishops, Bishops, Deans, Archdeacon's, and the rest that bear office in the same, is Antichristian or repugnant to the word of God: let him be excommunicated ipso facto, and so continue until he repent and publicly revoke such his wicked errors. 2. And, 
‡ Ibid. Can. 8.  Whosoever shall affirm or teach, That the form and manner of making and consecrating Bishops, Priests, or Deacons, containeth any thing in it, that is repugnant to the word of God, or that they who are made Bishops, Priests, or Deacons in that form are not lawfully made, nor aught to be accounted either by themselves or by others, to be truly either Bishops, Priests, or Deacons, until they have some other calling to those divine Offices: let him be excommunicated ipso facto, not to be restored until he repent and publicly revoke such his wicked errors. These are their Canons, among many other the like, by which all may see how earnestly they set themselves to hold up the falling apostasy of the man of sin, as other before time have laboured to heal the deadly wound of the beast. 2 Thes. 2. 3-12. with Reve. 13.11.12. etc.  
The testimonies of the Martyrs to the contrary (which here I will mention) are these, being of such also as were of our own country. john Claydon (burnt in Smithfeild at London, in the year, 1415.) held 
† Act. & Monum. Edit● 5. pag. 588.  that Archbishops and Bishops, speaking indifferently, are the seats of the beast Antichrist, when he sitteth in them and reigneth above other people in the dark caves of errors & heresies. Sir john Oldcastle, Lord Cobham (put to death about the year, 1417.) witnessed, 
‖ Ibid. pag. 518.  that the Bishops, Priests, Prelates, and Monks, are the body of that great Antichrist. And, that the possessions and Lordships of the Clergy, are the venom of judas shed into the Church. William tindal (burnt by Filford Castle, in Braband) and john Frith (burnt at London, in Smithfeild) published, 
* tindal's Obed. of a Christian. And Practise of Prelates. Friths Preface to the Antithesis between Christ and the Pope.  that Archbishops, Lordbishops, Archdeacon's, Deans, Officials, Parsons, Vicars, and the rest of that sort, are the disciples of Antichrist, yea very Antichrists themselves. And john Bale (an exile for the testimony of jesus) 
‡ In his Image of both Churches, upon Rev. 13. ● and 17.3.  wrote, that the names of blasphemy written upon the Beasts head (Rev. 13. and 17.) are none other than the proud glittering titles, wherewith they garnish their usurped authority, to make it seem glorious to the world, having within them contained the mystery of iniquity. What other else (saith he) is Pope, Cardinal; Metropolitan, Primate, Archbishop, Diocesan, Archdeacon, Official, Chancellor, Commissary, Prebend, Parson, Vicar, and such like, but very names of blasphemy? For offices they are not appointed by the holy Ghost, nor yet once mentioned in the Scriptures.  
The sayings of such as of latter days have sought reformation, which here I will note down are these: 
† Admon, to the Parliam.  that the names and offices of Archbishops, Lordbishops, chancellors, Archdeacon's, Commissaries, Officials, Deans, Parsons, Vicars, Parish priests, Stipendaries, etc. are drawn out of the Pope's shop as out of the Trojan horses belly for the destruction of God's kingdom; That their Pontifical, whereby they consecrate Bishops, make Ministers and Deacons, is nothing else but a thing word for word drawn out of the Pope's pontifical, wherein he showeth himself to be Antichrist most lively; That they enter not in by Christ, but by a Popish and unlawful vocation; That when they are made Ministers, either they may tarry in their College and lead the lives of loitering losels, or else go abroad with the Bishop's Bulls like to Circumcellions or Friars to preach in other men's charges where they list, or else get benefices by friendship or money, or if all those fail, they may go up and down like beggars, & fall to many follies, or else (as many have done) set up bills at Paul's or at the Royal exchange & such like places, to see if they can hear of some good Masters to entertain them to serve a cure. Thus have they spoken and written heretofore, when they seemed to loathe these stinking abominations (as themselves then called them) and when they did not bring balm to cure the sore of Babel, as now many of them do, though all in vain: for she cannot be healed, saith the Lord of hosts. jer. 51.8.9. And hitherto of the first Argument, proving that the present ministery of the Churchassemblyes of England is the Ministry of Antichrists apostasy.   

The second Argument.  

THe ministery of the Prelacy professing itself to be Christ's, 
II.  and yet standing in such estate as it doth not obey jesus Christ in his own ordinance of ministery worship and government of the Church, as their Prophet Priest and King, that ministery whatsoever it profess in word, yet is in deed the ministery of Antichrists Apostasy.  
But the present ministery of the Church-assemblies of Engl. is the ministery of the Prelacy professing itself to be Christ's, & yet standing in such estate as it doth not obey jesus Christ in his own ordinance of ministery worship and government of the Church, as their Prophet Priest and King.  
Therefore the present ministery of the Church assemblies of Engl. whatsoever it profess in word, yet is in deed the ministery of Antichrists apostasy.   
THe truth of the Proposition is manifest: because there is no other Ministry but Antichrists that standeth in such estate. And they are in deed of Antichrist, that professing the name of Christ, yet refuse to obey him in his own ordinance of Ministry worship and government of the Church, as their Prophet Priest and King. As may appear by these Scriptures compared together, and others the like: Deut. 18.18.19. Psal. 110.1.2.3.4. Mat. 15.9. and 17.5. and 28.20. Luk. 19.27. and 22.25.26. Rom. 12. 3-8. Ephe. 4.8.11.12. 1 Tim. 6.13.14. 1 Pet. 5. 14. with 2 Thes. 2.3.4. 1 Tim. 4.1.2.3. 1 john 2.18.19.22. and 4.3. and 2 joh. ver. 7. Rev. 13.11. and 14. 9-12. & 22.18.19.  
The truth of the Assumption is evident, by that which hath been said in the Reasons 
‖ Pag. 2. etc.  here going before. And their constitution itself showeth it, in that they are so far from obeying jesus Christ in his own ordinance of Ministry worship and government of the Church, as they do all of them receive execute or stand subject unto the ministery and government of another Archbishop and Lordbishop then jesus Christ, of an archdeacon, and of a Parson Vicar or Stipendiary, being Priest or Deacon, so ordained by the Prelates: As also in their administration, reading prayers out of a book, stinted and imposed upon them, and observing many other inventions of men in the worship of God continually used among them: And likewise in their Church-government, according to their Canons, Courts, excommunications, degradations, & other like proceed, by the Prelates and their Officers. Which were never appointed by Christ, the Prophet Priest and King of the Church: as may be seen in his Testament, where they are not to be found. And this we have showed heretofore more particularly in other Treatises already published: to which I refer the Reader. Refut. of Mr. Giff. The Apology against the Oxf. Doct. Treatise of Minist. of the Church of Engl. pag. 28.29.30. etc.   

The third Argument.  


III.  THe ministery of Christians which is opposed against and exalted above the holy things, ministery, and ordinances of jesus Christ, that is the ministery of Antichrists apostasy:  
But the present ministery of the Church-assemblies of Engl. is the ministery of Christians opposed against and exalted above the holy things ministery and ordinances of jesus Christ.  
Therefore the present ministery of the Church-assemblies of Engl. is the ministery of Antichrists apostasy.   
The first part of the Argument is certain, and manifest by these Scriptures, 2 Thes. 2.3.4. with 1 joh. 2.18.19. & 4.1.2.3. & Rev. 9 & 13. & 14. & 17. & 18. chap.  
The truth of the second part of the Argument appeareth evidently: 1. In this, that a man may peaceably administer or receive their holy things, in their manner, by virtue of their Deaconry or Priesthood received from the Prelates; which is the present ministery of that Church, as hath been showed before. But if any do administer or receive the holy things of God by the offices of Pastors and Teachers, entered into and executed according to the testament of Christ, they are for this cause evil entreated, reviled, and persecuted unto death, even by these who profess themselves to be Christians. 2. Secondly, in that their Prelacy Priesthood and Deaconry, is the very means of thrusting away & keeping out of the Church, the Ministry and order which Christ hath appointed in his word.  
Which some of themselves have heretofore acknowledged and written, affirming that Lord Bishops, Archdeacon's, Commissaries, Officials, and the rest, 
Admon to the Parliam.  thrust away most sacrilegiously the order which Christ hath left in his Church, and which the Primitive Church hath used; 
Sermon on Rom. 12.  That they rob the Church of lawful Pastors, watchful Elders, and careful Deacons; And, that by the length of their unlawful swords they keep out the lawful members of the body of Christ, which is the Church. Neither need we seek any further proof hereof, then that which is daily felt and seen, in their bloody opposition and proud exaltation above the holy things, ordinances, and servants of jesus Christ: Who being Lord over all, will bring their ways upon their own heads, and when they have filled up the measure of their iniquity, will judge them according to their works.   

The fourth Argument.  

THe ministery which is such as in the nature and condition thereof, 
FOUR  of, it pertaineth not to any body and estate, either civil or ecclesiastical, but only to the body and kingdom of Antichrist, that is the ministery of Antichrists apostasy:  
But the present Mininisterie of the Church-assemblies of Engl. is such as in the nature and condition thereof it pertaineth not to any body or estate, either civil or ecclesiastical, but only to the body and kingdom of Antichrist:  
Therefore the present ministery of the Church-assmblies of Engl. is the ministery of Antichrists apostasy.   
The Proposition none can deny. And for it, see 2 Thes. 2. chap. with Rev. 13. 11-18. and 14. and 16. and 17. and 18. and 19 and 21. chap.  
The Assumption is clear to all that will open their eyes to see the truth of it: in as much as their Prelacy, Priesthood, & Deaconry (the present Ministry of that Church) is such in the nature and condition thereof, as the civil estate of the Commonwealth may be perfect without them: for they are ecclesiastical functions; the Church of Christ may be compleet without them, and yet have all the offices appointed by Christ thereunto; and the Turks and Pagans, neither have them nor require them. Only the body and kingdom of the Romish Antichrist cannot be full and furnished in all the offices thereof without them. Which all men know to be true. From which also an argument to the same purpose may be framed in this sort.   

The fift Argument.  


V  THe ministery which is such as the body of Antichrist the man of sin cannot without it be compleet in all the members and Canonical functions thereof, that is the ministery of Antichrists apostasy:  
But the present ministery of the Church-assemblies of Engl. is such, as the body of Antichrist the man of sin cannot without it be compleet in all the members and Canonical functions thereof:  
Therefore the present ministery of the Church-assemblies of Engl. is the ministery of Antichrists apostasy.   
The Proposition is clear and certain.  
The Assumption is proved by the Canons, Pontifical, and estate of the Romish Antichrist the man of sin, and by the constitution of that body in the members and functions thereof: As all must needs confess, that have any knowledge of the condition of that Church and Officers pertaining thereunto.   

The sixth Argument.  

THe ministery of Deacons Priests and Prelates, 
VI  which accounts itself to be Christ's, and yet in deed is such as the Kings and Rulers of the earth may and aught to suppress and root out of their dominions, that is the ministery of Antichrists apostasy.  
But the present ministery of the Church-assemblies of Engl. is the ministery of Deacons Priests and Prelates, which accounts itself to be Christ's, and yet in deed is such as the King may and aught to suppress and root out of his Dominions.  
Therefore it is the ministery of Antichrists apostasy.   
The Proposition is proved, 1. Because there is no other such Ministry but Antichrists, which accounts itself to be Christ's, when in deed it is such as the Magistrates ought to abandon and root out of their dominions. 2. Because that which is in truth the Ministry of Christ, no Princes may refuse or set against: But in so doing they sin highly against the Lord, and provoke his judgements against themselves & their kingdoms. Rev. 17.12.13.14.16.17. with Psal. 2.10.11 12. and Esa. 60.10.11.12.  
The Assumption hath two points to be considered: The one, that the Ministry of the Church of Engl. is Ministry of Deacons Priests & Prelates which accounts itself to be Christ's: which themselves cannot nor will not deny. The other, that in deed it is such as the King may and aught to suppress and root out of his dominions. Which we have showed already both in 
† Treatise of Minist. of Engl. p. 25.105.134. Answ. to Mr. jacob. p. 163.197.199. The Apology pag. 27.52.53.54.85. etc.  other Treatises, and in the first Reason here before. And the forward preachers among them have yielded it, in their suits to the Parliament to have it removed and taken away. And if the Prelates and their conforming Priests affirm the contrary, they are impugners of the King's supremacy, and excommunicated ipso facto, by their own Canons: the words whereof be these, in the second of their 
‖ Canons of Anno 1603. Can. 2.  last Canons: Where first the Title is thus, Impugners of the King's supremacy censured; And then the Canon itself followeth thus: Whosoever shall affirm that the King's Majesty hath not the same authority in causes ecclesiastical that the godly Kings had amongst the jews, and Christian Emperors in the Primitive Church, etc. let him be excommunicated ipso facto, and not restored but only by the Archbishop after his repentance and public revocation of those his wicked errors.  
From which Canon, I reason thus: The godly Kings amongst the jews had such authority in causes Ecclesiastical, as they might suppress within their dominions any ministries not ordained by the Lord, and therefore any false ministries whatsoever, as josiah did the Chemarims, the Priests of Baal, them that burned incense to the host of heaven, etc. Therefore also, seeing the present Ministry of the Church of England 
* As hath been proved before Pag. 2. etc.  is not that which Christ ordained and gave to his Church, and consequently must needs be a false Ministry, the King of England having the same authority in causes ecclesiastical as those Kings of judah had, may and aught to suppress and root out of his dominions this their Ministry and Prelacy of Archbishops, Lordbishops, Suffragans, Priests, Deacons, Subdeacons', Archdeacon's, etc. Like as King Henry the eight did the abbots, Monks, Nuns, etc.  
And themselves cannot deny, but either they must prove their Prelacy and inferior Ministry aforesaid to be ordained by Christ in his Testament, and so to be the true ministery given by Christ to his Church, or else if they affirm that the King hath not authority to suppress and take it away, they are by the sentence of their own Canons impugners of the King's supremacy, and excommunicated ipso facto, and not to be restored but after repentance and public revocation of those wicked errors. And so cometh upon them that which Christ hath said, Of thine own mouth will I judge thee, o evil servant. Luc. 19.22.  
And whereas by the same Canon, the power of restoring such is committed only to the Archbishop, with the condition aforesaid, it would be known, if the Archbishop himself be in the same case, who shall now restore him; and whether it can be done to him any more than to the rest, without his repentance and public revocation of those his wicked errors. Which if he and the rest had grace to revoke, these questions would soon be at an end.  
But howsoever they deal, and the Kings of the earth for a while maintain or suffer them, certain it is that the King of Kings (the Lord jesus Christ) will in his time utterly consume and abolish that lawless apostasy and mystery of iniquity in all the power and tyrannical usurpation thereof. 2 Thes. 2.3.4.7.7. with Rev. 14-20 chap. From whence we will take the next and last Argument, which now we will allege.   

The seventh Argument.  

IF the present ministery of the Church-assemblies 
VII.  of England be such, as it shallbe abolished by the Lord, through the light and power of his Gospel, according to that which is written, 2 Thes. 2.3.8. with Rev. 14.6.7.8. and 18.4.5.20. than it is the ministery of Antichrists apostasy:  
But the present Ministry of the Church-assemblies of Engl. is such as it shallbe abolished by the Lord, through the light and power of his Gospel, according to that which is written, 2 Thes. 2.3.8. with Rev 14.6.7.8. and 18.4.5.20.  
Therefore it is the ministery of Antichrists apostasy.   
The Proposition is evident, as may appear by the Scriptures mentioned in it.  
The Assumption also is manifest, & may thus be showed: 1. The Scripture teacheth, that 
† 2 Thes. 8.3 8. with Esa. 11.4. Rev. 14.6.7.8.  the Lord will consume the man of sin with the breath of his mouth, in the power of his word; and therefore also his counterfeit offices, ordinances, and authority. Of which sort the present Ministry of the Church-assemblies of Engl. being found to be, it will follow that these shall also with the rest of that body be abolished by Christ with the brightness of his coming, & with the breath of his mouth in the power of his Gospel. Otherwise the man of sin should not be consumed away, as the Lord hath said he shallbe; and hath therefore called him the son of perdition or destruction, because he is appointed to be consumed & abolished. 2 Thes. 2.3. And seeing that although in all other places of the earth, all the offices, parts, powers, and ordinances of his kingdom and religion were abolished, yet so long as the present offices and functions of the Prelacy Priesthood and Deaconry, in the Archbishops, Archdeacon's, Lordbishops, Deans, Prebendaries, Parsons, Vicars, and the rest of that sort, with their callings, works, maintenance, assemblies, Courts, Canons, and proceed ecclesiastical do continue in England; the Ministry power and authority of the man of sin were not consumed and abolished, as the Scripture hath foretold shall come to pass; it must needs be that these also shall go into destruction with the rest of that body. For true and strong is he which hath said it, and will perform it. Rev. 18.1.2.8.20.21. and 19.1.2. with 2 Thes. 2.3.8.  
2. Again, seeing the Scripture saith, that 
‖ 1 joh. 3.8.  for this purpose the Son of God hath appeared, that he might loose the works of the Devil: and the coming of the man of sin, in all his apostasy, is in another Scripture said to be by the working of Satan, 2 Thes. 2.3.8.9. it followeth also hereupon, that Christ the son of God will break and abolish the Prelacy and lying Ministry of that lawless one, together with the rest of his apostasy wheresoever. Which already we have seen to be begun, in that the Lord hath now in this latter age of the world appeared (according to his promise) in the light of his Gospel, and hath begun thereby to dissolve that work of Satan, to cast down Babylon that great city, to manifest and consume that man of sin, to remove and abolish the offices, callings, works, and live, belonging to that body and kingdom of darkness: So as in diverse countries at this day, the popish Antichristian offices & callings are generally rejected and abandoned: And in England, the Pope, Cardinals, Priors, Abbots, Monks, Friars, and Nuns, together with many of the popish heresies, errors, & superstitions are abolished & cast out of the land. This hath the Son of God, that 
* Psal. 24.8.10.  king of glory, by the shining brightness and power of his Gospel, already brought to pass in this latter age: Neither will he cease or give over this his glorious work; until he hath evidently consumed the body of that man of sin, and discovered & dissolved the work of Satan in Antichrists kingdom throughout the world. The Lord of hosts hath determined it, and who shall disannul it? His hand is stretched out, and who shall turn it away? Esa. 14.27. with 2 Thes. 2.8.9. Rev. 14.6.7.8.  
3. Moreover, the present Ministry of the Churchassemblyes of England being such in their Offices, entrance, administration, and maintenance, as the Lord never set in his church (as 
† Reason 1.  before hath been proved) therefore also it cannot be doubted but that these shallbe abolished, as Christ hath said, Every planting which my heavenly Father hath not planted, shallbe rooted up. Mat. 15.13.  
4. Finally, the sekers of reformation have been (if still they be not) of the same judgement and expectation. Else why have they sued to the Parliaments, to have these parts & remnants of the Popish Antichristian Kingdom yet retained in the land, to be removed and abolished: yea and have expressly written, 
* Admon. to the Parliam. in the Preface.  that they shall down, hold they never so hard.  
Now furthermore that this destruction of Antichrists kingdom and religion shallbe seen and done by Christ's appearing in the light and power of his Gospel, we gather also from the Scriptures, which teach 
‖ Rev. 14.6.7.8. 2 Thes. 2.8. with Esa. 11.4.  that by the preaching of the Gospel, Babylon falleth.  
And for the better discerning hereof, thus we show it further: First, by Babylon 
‡ Rev. 17.5.7. with 11.8. 2 Thes. 2.7.  mystically and spiritually is understood, the city kingdom and jurisdiction of Antichrist, with the offices and ordinances belonging thereunto, the apostasy and authority of the man of sin, the bloody and adulterous estate of the whore that sitteth on many waters, with whom the Kings of the earth have committed fornication, and the inhabitants of the earth have been made drunken with the wine thereof. 1 joh. 2.18. and 4.3. 2 Thes. 2.3.4.7.8.9.10.11.12. Rev. 11.8. and 14.8.9. and 17. and 18. chap.  
Secondly, the Lord jesus will destroy Babylon, condemn the whore, and consume the man of sin, with the breath of his mouth, with the bright manifestation of his coming, and with the publishing of his Gospel: wherein he will clearly and powerfully appear, to the comfort of his Church, and destruction of the wicked. Rev. 14.6.7.8. and 18.4.5.6.20. and 19.13.15. 2 Thes. 2.8. with Esa. 11.4.  
3. As God for a time hath suffered the Princes and States of the world to give over their power right and sovereignty unto the Beast, to submit unto, authorise, and uphold the kingdom and jurisdiction of Antichrist: so God again in his time doth and will stir up the Princes and Magistrates, to hate that harlot, to make her naked and desolate of her honours, dignities, and revenues, to convert and employ her Lordships, lands, and live to other uses, and finally to suppress and abandon her offices works & abominations, which have so long deceived and defiled the world. Rev. 17.15.16.17. and 18. and 19 chap.  
4. Fourthly, this fall of Babylon, this consumption of the man of sin, and desolation of the great whore, shallbe performed by degrees: that as it rose not wholly up in a day, but first was in a mystery, and then was revealed, and afterwards exalted: so it shall also decay & be abolished by little and little, till at length suddenly in one day, even in an hour, this city and kingdom of Antichrist be destroyed & abolished, so as it shall never be found any more: as when a great millstone is cast into the sea and riseth not again, and as of old it came to pass (
† jer. 51.61.62.63.64. with Rev. 18.20.21.  according to the word of the Prophet) in Babylon of Chaldea which was a type and figure of this spiritual Babylon now spoken of. 2 Thes. 2.3.4.7.8. Rev. 14.8.9. and 18.2.7.8.20.21.22.23. with Esa. 13. and 14. chap. jer. 50. and 51. chap.  
Lastly, at the overthrow and destruction of this Antichristian kingdom and mystical Babylon, her Kings, Merchants, Mariners, and craftsmen shall mourn & lament, because of the judgement come upon her, with whom they have lived in pleasure before, and no man now buyeth their ware any more: but the servants of God shallbe glad and rejoice, & give glory to the Lord, saying, Hallelu-iah, salvation and glory, and honour, & power be to the Lord our God: for true and righteous are his judgements: for he hath condemned the great whore, which did corrupt the earth with her fornication, and hath avenged the blood of his servants of from her hand. Reve. 18.9.10.11. etc. with 19.1.2. etc.  
And hitherto of the first and second Reason. Both which I have prosecuted more largely, as containing in them the special grounds of this controversy: namely, that their present Ministry is not according to the ordinance of Christ; and not this only, but is also of the apostasy of Antichrist. To which two heads, the other Reasons here ensuing may be referred. Yet the propounding & handling of them apart from the other, serveth more plainly to meet with some objections, and more fully to insist upon other particulars, needful in this cause to be considered. And so we will now proceed to the Reasons following.    

The third Reason.  

WHatsoever ministery is such, as none can hear it or have any spiritual communion with it, but in so doing he shall worship the Beasts image (spoken of in the Revelation) and receive his mark in his forehead or hand: that ministery may none hear or have any spiritual communion withal.  
But the present Ministry of the Church-assemblies of Engl. is such as none can hear or have any spiritual communion therewith, but in so doing he shall worship the Beasts image, and receive his mark in his forehead or hand:  
Therefore none may hear or have any spiritual communion with the present ministery of the Church-assemblies of Engl.   
The first part of the Reason is evident, because whosoever doth so worship or receive as there is said, bringeth himself under the fierce wrath of God, as it is written, If any worship the Beast and his image, and receive his mark in his forehead or hand, the same shall drink of the wine of the wrath of God, yea of the pure wine which is poured into the cup of his wrath, and he shallbe tormented in fire and brimstone before the holy Angels and before the Lamb, and the smoke of their torment shall ascend evermore, and they shall have no rest day nor night, which worship the beast and his image, and whosoever receiveth the print of his Name. Rev. 14.9.10.11.  
That the truth of the second part of the Reason may better appear, we are first to consider what is meant by the Beast and his image here spoken of; what by the worshipping of it; and what by receiving his mark in the forehead or hand: and then to apply it to the present purpose. And first, that these and the like speeches are not to be taken literally, but in a mystical and spiritual signification, the Spirit of God teacheth us in plain words in diverse places of this book, Rev. 14.8.9. with chap. 17.5.15.18. and 11.8. and 1.20. besides that it may be showed by necessary collection also, as will appear in that which followeth.  
By Beasts, the Scripture often figureth out men & kingdoms, of beastly qualities and conditions, so resembling them for their foolish ignorance, savage cruelty, greediness of prey, beastlynes of life, certainty of destruction, etc. Dan. 7.17. & 8.20.21.22.23. with jer. 10.14. Luk. 13.31.32. 2 Tim. 4.17. Tit. 1.12. And so here, by the beast & his image, we may understand the Roman dominion, & Antichristian hierarchy resembling it, the body of the man of sin, with all the offices, functions, laws, constitutions, power & authority appertaining thereunto. For which, compare this Scripture of Rev. 14. with 2 Thes. 2.3.4.8.9. 1 Tim. 4.1.2.3. 1 joh. 2.18.22. and 4.3. & 2 joh. ver. 6.7. Rev. 11.8. and 13.1.2.5.6.11.15.16.17. and 17.1.2.3.4.5.6.7. etc. and 18.2. etc. and 19.2.20.21. etc. & 20.4. And thus have the Martyrs of former ages also understood it, as may be seen in Act. & Monum. edit. 5. p. 161 5. etc.  
By worshipping the Beasts image, may be understood the yielding of spiritual subjection homage & obedience to that Antichristian kingdom, in the laws, rules, offices, orders, power and jurisdiction thereof. And so this word worship, is much used in the Scripture. Exod. 20.5. Deut. 12.30. & 13.2.4. Josh. 22.5.27. judg. 2.11. 2 King. 17. 33-41. Ezech. 8.16. and 20.32. Mat. 15.9. Act. 7.43. Col. 2. 18-23.  
By receiving of the mark in the forehead or hand, may be understood the receiving of their ordinances & constitutions, to profess or observe them, so as thereby we may be known unto others (as by a mark in the forehead) or put in mind ourselves (as by a mark in the hand) that we appertain to that Romish or Antichristian kingdom. And that the mark here spoken of may thus be understood, and not simply be taken for some visible characters set upon the forehead or hand, but even for such accepting and keeping of the Beasts ordinances as is aforesaid, appeareth plainly by like speech and use of these phrases in other Scriptures. As namely,  
For the one, that is the speech of a mark in the forehead, see Ezech 9.4. Rev. 7.3. where the faithful servants of God, are said to be marked and sealed in the foreheads; not that they received a visible character or mark, but being such as mourned for the abominations of others, and did themselves constantly and as it were with bold faces confess God's name and truth before the world (as the Apostle said, 
† Rom. 1.16.  I am not ashamed of the Gospel of Christ) they were as evidently and certainly known by this, and in the destruction of the wicked preserved by God, as if they had visibly been marked in their foreheads.  
In a like manner also, when one is not ashamed of the Beasts ways, of Antichrists ordinances and constitutions, but receiveth and professeth them, having (as the Prophet saith) 
‖ jer. 3.3.  an whore's forehead that will not be ashamed, he may be said to receive the Beasts mark in his forehead, and be as plainly discerned of others, to be one of that body & belonging to that kingdom, as if in his forehead there were a visible mark imprinted.  
The manner of speech seemeth to be borrowed from the common practice of men, who for such things as they would have known and discerned, do use to mark them in some such place as may well be seen and soon espied. So in the Passeover the lentil and door cheeks (as being ready to the sight) were sprinkled with blood, that the Angel might see the blood, and so pass over the houses that were sprinkled therewith, Exod. 12.22.23. Now in man, the forehead, or any thing therein is in most sight and soon espied: As when the leprosy sprang in the forehead of Vzziah, as soon as the Priests looked upon him, forthwith they perceived it, 2 Chron. 26.19.20. And in this respect it seemeth the Lord commanded in the Law, that the plate whereon was graven as signets are graven, Holiness to the Lord, should be always on Aaron's forehead, thereby to figure out the continual mediation of Christ our high Priest, who appeareth in the sight of God for us. Exod. 28.36.37.38. with Heb. 7.25. and 9.24.  
For the other, that is, the speech of a mark upon the hand, see Exod. 13. 8-16. Deut. 6. 7-12. and 11.18. where Moses speaking of the observation of the ordinances of the Passeover, saith unto Israel, It shallbe a sign unto thee upon thine hand, and for a remembrance between thine eyes, that the Law of the Lord may be in thy mouth: for by a strong hand the Lord brought thee out of Egypt. Exod. 13.8.9. And again he useth the same manner of speech, touching the observation of the ordinance of consecrating their first borne to the Lord, Exod. 13.16. And again, when he teacheth the Israelites continually to remember the words which God commanded, Deut. 11.18. By which Scriptures appeareth, first that by a sign on the hand is not meant a visible sign or mark set or engraven upon the hand, but (as Moses expoundeth himself) the keeping of the ordinances and commandments of God, as the Passeover, the consecrating of the first borne, etc. Exod. 13.10.15. Deut. 6.7.8.9.12. Secondly, that the keeping of those ordinances as God appointed them, should be as a sign upon their hand to put them in remembrance continually of their deliverance out of Egypt by the mighty power of God, and of their homage & subjection due unto him for ever.  
Accordingly therefore by the Beasts mark, may be understood the keeping of his ordinances and constitutions. So as when men do keep and submit unto any the ordinances of Antichrist, as his Ministry, Worship, Religion, a Courts, Canons or the like, it is as if they received a mark upon their hand, to put them still in mind of their service and subjection yielded unto him.  
Thus we see how the Scripture useth this manner of speaking, when it would note the continual remembrance of a thing, as may be seen also by like speeches in other places, Song. 8.6. Esa. 49.16. Hag. 2.24.  
And it seemeth (as the other) to be taken from the usual custom of men, who because the hand of a man is always in his sight, use therefore (when they would remember a matter) to put a ring or thread or such like thing upon their hand, that they may not forget but still be put in mind thereof. Such also is that speech of God in the Prophet, saying, I have graven thee upon my hand, thy walls are ever in my sight, Esa. 49.16. where the latter part of the sentence expoundeth the former (a thing often used in the Prophets) and teacheth that in this place these words, to be graven on the hand, signify to be always in sight and remembrance. To which end may be observed, how the mark spoken of in the Revelation, is sometimes said to be received 
† Rev. 13.16.  in the right hand, because that hand is commonly the more used, & so more often in the eye and sight of a man, than the other hand is.  
And thus it appeareth, that they which keep the ordinances and constitutions of Antichrist, may justly be said to receive his mark in their forehead or hand, so as thereby they give notice to others, as by a mark in the forehead, or be put in remembrance themselves, as by a mark in the hand, that they appertain to his kingdom and jurisdiction. And this is the proper use of signs, marks, characters, and the like, by them to make difference & distinction, to give knowledge unto others, or to be put in mind ourselves, of such things as we would have distinguished known or remembered: as may be seen both in the continual practice of men, and throughout the Scriptures. For which, see Gen. 4.15. and 9.12.13.14.15.16. & 17.11. Num. 15.38.39.40. & 16.38. Deut. 11.18. and 22.15.16. Josh. 2.18.21. & 4.5.6.7. Esa. 30.17. Mat. 24.32.33. Luk. 2.12. Rom. 4.11.  
Moreover, that this is the meaning as hath been showed, may be gathered also by the contrary, which is opposed thereunto by the Spirit of God in the same scripture, which is, the keeping of the Commandments of God and saith of jesus. Rev. 14.9.12. and 20.4. For so in that place are opposed, on the one side 
‖ Rev. 14.9.  the worshipping of the Beast and his image and receiving of his mark, and on the other side 
* Rev. 14.12.  the keeping of the commandments of God and the faith of jesus. As likewise in the second commandment there are set opposite, on the one hand, 
‡ Exod. 20.4.5.  the making & devising of any thing in the worship of God, or the submitting to any such inventions; and on the other hand, 
† Exod. 20.6.  the keeping of that only in the worship of God which he himself hath commanded. Exod. 20.4.5.6. Where also it may be observed, that the same words, of keeping the commandments of God, are used in both these Scriptures, and 
† Exod. 20.4.5.6.  in the one opposed generally to all inventions in religion whatsoever, 
‖ Rev. 14. 9-12.  in the other specially to the constitutions and abominations of the Romish and Antichristian jurisdiction.  
As the faithful therefore which in religion submit themselves only to the truth & ordinances of jesus Christ prescribed in his word, are said to keep the commandments of God and faith of jesus, having this as a sign upon their hand, and being sealed therewith as with a mark on the forehead: so they which in religion submit themselves to the ordinances & constitutions of the Romish Antichrist, are accounted by the holy Ghost to worship the Beasts image and to receive his mark in their forehead or hand. And hitherto of the exposition of this Scripture.  
Now to apply it to the matter in hand, it is to be noted, 
2 Thes 2.3. etc. 1 Tim. 4.1.2.3. 1 joh. 2.18.19. & 4. 1-6. Rev. 13. & 17. chap. etc.  first that this Antichrist the man of sin hath made apostasy from the ordinances of jesus Christ. Secondly, that he hath brought in and set up in stead thereof his own errors & constitutions, the inventions & works of Satan: and particularly, that opposing and exalting himself against the kingdom of Christ, he hath turned the Ministry and government of Christ his officers (which be Pastors, Teachers, and Elders) into the Ministry and government of Archbishops, Lordbishops, Suffragans, chancellors, Archdeacon's, Commissaries, Priests, Parsons, Vicars, etc. entering and executing their offices, not according to Christ's ordinance, but after their own orders, canons and constitutions. Thirdly, that notwithstanding many popish enormities be already removed out of the land by the mercy of God, yet the present constitution of their Church-assemblies still is such as every one of them is subject to a provincial Archbishop, to a diocesan Lordbishop, to a Chancellor, to an Archdeacon, to a Priest, being the Parson, Vicar, or stipendiary Curate of the Parish: As also to a Book-worship devised by man, to the Prelates popish courts, suspensions, excommunications, absolutions, consecrations, orderings, degradations, deprivations, and other such proceed, according to their Canons and courses: which in their order were erected and are retained in the Synagogues and kingdom of Antichrist, but were never appointed by Christ for his Church and people to observe and yield unto, as hath been proved. Whereby it appeareth, that the public Ministry of their assemblies now is such as none can have spiritual communion therewith, but in so doing they observe and submit unto the ordinances of Antichrist; and consequently worship the Beasts image and receive his mark in their forehead or hand, according as here before hath been declared.  
Yet before I conclude this point, I would advertise the Reader, that some understand this receiving of the mark in the forehead or hand, to be meant of submitting unto Antichrists ordinances either openly with a bold face, or secretly under hand. As also, that such may be said to receive the mark in their hand, which receive to execute any office or perform any work in the kingdom of Antichrist by his power and hand, that is, by virtue of any authority received from him or of any subjection yielded unto him. Which may well be applied to the buying & selling by virtue of the mark received, spoken of Rev. 13.17. But how ever it be for the propriety of the phrase, yet herein do all these expositions agree, that thereby is understood the submitting to Antichrist his ordinances to be implied, and therefore come all to one end as touching the matter in hand.  
And long since, john Claydon spoken of before, a Martyr of Christ (burnt in the days of King Henry the fift, in the year, 1415.) held that the Bishop's licence for a man to preach the word of God, is the character of the Beast, that is Antichrist. Act. and Monum. edit 5. pag. 588. And after him again, Mr Ridley, another Martyr (burnt in Queen Mary's days, in the year 1555.) writing largely of this matter to the Christians then afflicted, showeth his judgement concerning it, thus: 
* Act. & Monum. edit. 5. pag. 1618.  Doth not Paul command to the Romans, which pertaineth to every Christian soul: 
† Rom. 6.  As you have in times past given your members to do service unto uncleanness and wickedness, from one wickedness to another: so now give your members to do service unto righteousness, that you may be sanctified. And I pray thee good brother what dost thou think is to bear the mark of the Beast in the forehead and in the hand that Sainst john speaketh of? I know we ought warily to speak of God's mysteries which he showed by the spirit of prophesying to his servant john, yet to read them with reverence, and to pray for the same so much as God knoweth necessary for our time to know, I think it necessary and good. Wherefore what I suppose is to bear the Beasts mark, I will tell thee, and commit the judgement of my interpretation, as in all other things, to the spiritual man. I suppose he beareth the Beast of Babylon's mark in his forehead, which is not ashamed of the Beasts ways, but will profess them openly to set forth his master the beast Abaddon. And likewise he beareth his mark in the hand, that will, and doth practise the works of the Beast with his power and hand. And likewise I will not let to tell thee, what I think to be signed in the forehead for the servant of God is, whereof john also speaketh, reckoning up many thousands so to have been signed of every tribe: I suppose he is signed in the forehead, for the servant of God, whom God hath appointed of his infinite goodness, & hath given him grace & strength, constantly to confess him, & his truth before the world. And to have grace & strength to confess Christ, & the doctrine of the Cross, & to lament & mourn for the abominations of Antichrist, I suppose is to be signed with Tau, whereof Ezekiel the Prophet doth speak. Thus I suppose these Prophecies are spiritually to be understood: And to look for other corporal marks to be seen in men's foreheads or in their hands, is nothing else but to look that there should come some brute beast out of Babylon, or some Elephant, Leopard, Lion, or Camel or some other such monstrous beast with ten horns, that should do all the wonderful things spoken of in john: And yet of a beast speaketh john: But I understand him so to be called, not for that he shallbe any such brute Beast, but for that he is and shallbe called the child of perdition, which for his cruelty and beastly manners, is called the beast. The carnal jews knew there was a promise made that Elias should come before Christ the Messias (the anointed of God) to prepare his ways; they knew also there was a promise of Messias, that he should come and be a King, and reign in the house of David for evermore: But they understood all so grossly and carnally, that they neither knew Elias nor Messias when they came: for they looked for Elias to come down from heaven in his own person, and for Messias to come and reign in worldly pomp, power, riches, glory: whenas the prophecies of both were spiritually to have been understood: Of Elias that he should come, not in person, but in spirit, that is one that should he endued with the spirit and gifts of grace of Elias, which was in deed john Baptist, as Christ himself did declare to his Apostles: And of Messias reign, all the Prophets were to be understood of the reign of his spiritual kingdom over the house of jacob and the true Israelites for evermore. And so by their gross and carnal understanding, they mistook both Elias and the true Messias, and when they came, knew neither of them both. So likewise I fear me (nay it is certain) the world that wanteth the light of the spirit of God (for the world is not able to receive him, saith john) neither doth nor shall know the beast, nor his marks, though he rage's cruelly and live never so beastly, and though his marked men be in number like the sand of the sea. The Lord therefore vouchsafe to open the eyes of the blind with the light of grace, that they may see & perceive and understand the words of God, after the mind of his Spirit, Amen. Thus far Mr Ridley.  
And Mr Bale (an exile of Christ) understanding by the Beast the great Antichrist, and by his image those governors which take upon them his blasphemous titles, names, authority, or defence: applied it also, thus, 
* Image of both Churches upon Rev. 14.9.  To receive the Beasts mark in their foreheads and hands, is both to agree to such decrees, traditions, laws, constitutions, acts, and proclamations, as they under those titles have made, only for their own covetousness and pomp, and neither for the glory of God, nor yet for the right maintenance of the Christian common wealth: And also to be sworn to the same, to subscribe to it, to give counsel or aid to it, to maintain it by learning, to minister in it, to execute under it, to accuse, punish, & put to death for it, or to think it lawful and godly with such like.  
Thus have I somewhat largely noted down the sayings of these Martyrs of former times, as being of good weight to the matter in hand. For although Antichrist was not then so fuly discovered nor so deeply wounded, as since he hath been and willbe yet daily more in this latter age of the world (in which respect we are not now to be pressed with every thing which they then coming newly out of the darkness of Popery did receive and allow): Yet by these testimonies alleged and other the like in their stories, it may appear how uprightly they judged, and how faithfully they walked even unto death, according to the measure of light revealed unto them: in which respect they will rise up in judgement to condemn this age, wherein notwithstanding that Antichrist be plainlier manifested and more consumed, as yet still he willbe more & more till he be abolished, 
† 2 Thes. 2.8. Rev. 14.6.7.8.  by the brightness of Christ's appearing in the light and power of his Gospel: yet as if no such thing were or should be, or as if men 
‖ Esa. 6.9.10. Mat. 13.14.15. Act. 28.26.27.  had eyes and saw not, ears & heard not, hearts and understood not, who is there that do not still take pleasure in that unrighteousness of Antichrist, disobeying the truth of the Gospel of Christ, & worshipping the image of the Beast, and receiving his mark in their forehead or hand? For which howsoever men do plead, yet let all remember and consider, how the Spirit of God hath foretold the end and fruit thereof to be this, to stand under the wrath and judgement of God, to be tormented before the holy Angels and before the Lamb for evermore.  
Rev. 14.9.10.11. with 2 Thes. 1.8.9. & 2 Thes. 2. 3-12.   

The fourth Reason.  

None may hear or join in any spiritual communion with that ministery which deriveth not their power and functions of Ministry from Christ, which is the head, for the edification of the Church, which is his body.  
But the present Ministry of the Church-assemblies of Engl. deriveth not their power & functions of Ministry from Christ, which is the head, for the edification of the Church, which is his body.  
Therefore none may hear or join in any spiritual communion with the present Ministry of the Church-assemblies of Engl.   
The Proposition or first part of the Reason can not be denied: 1. Because none may be subject to any power or head in religion, save only to jesus Christ, who is the alone head of the Church, in whom all fullness of power dwelleth, and from whom alone the Church receiveth her life and strength. Ephe. 1.22.23. and 4.8.11.12.15.16. Col. 1.18.19. and 2.18.19. 1 Cor. 12.4.5.6.12.27.  
2. Because the Ministers which derive not their power from this head to the execution of an office in his body, are usurpers of that which pertaineth not unto them, & enemies of Christ's sovereign authority: and the people which hear them, or otherwise submit to their power and Ministry, become guilty with them of treason against the King of Kings the Lord jesus Christ. Mat. 28.18.19.20. 1 Cor, 12.5. Luk. 19.12.13.14.27. with Exod. 20.4.5. 2 Thes. 2.3.4.9.10.11.12. Rev. 13. & 14. & 17. and 18. and 19 chap.  
3. Because God disposeth the members every one of them in the body at his pleasure, and hath fully furnished his Church with all offices needful: so as it is not in the power of any creature to give or take away any members to or from Christ's body, or to approve by any practice such giving or taking away under any colour whatsoever. Rom. 12. 3-8. 1 Cor. 12.6.12.18.27.28. Ephe. 4. 4-16. 1 Tim. 3. & 5. & 6.13.14. Rev. 22.18.19.  
The Assumption or latter part of the Reason is proved not only by this, That the Ministers of the Church-assemblies of England have not those offices and callings which Christ hath given to his Church for the work of his Ministry: as hath been showed before in the first Reason, to which this may be referred: but may also be made manifest further, and showed by the contrary, after this manner:  
1. First, the present Ministry of the Church-assemblies of England, is of Deacons and Priests made by the Prelates, some of them being Curates, some Vicars, some Parsons, some Archdeacon's, some Lordbishops, some Archbishops, etc.  
2. Now these be such offices as were left in England by the Pope, and are still retained in the kingdom of Antichrist: neither were known in the Churches of Christ planted by the Apostles, but rose up with the body of Antichrist, & pertain thereunto: as hath been handled before.  
3. And, the Scripture teacheth plainly, that Satan out of the bottomless pit is the author and head of those offices and functions which were form and erected in the kingdom of Antichrist the man of sin: and consequently of the offices aforesaid yet remaining in the Church of England. 2 Thes. 2.9. Rev. 9.2.3.11.20. and 13.11. and 18.2. & 20.10.  
4. And if Satan be the erecter and head of these offices and functions, than it is certain that jesus Christ is not. For what concord hath Christ with Satan? 2 Cor. 6.15. 1 joh. 3.8.  
Whereupon ensueth, that whosoever administer by virtue of the offices aforesaid (as the Ministers of the Church-assemblies of Engl. do) they derive not their power and authority from jesus Christ the head of the Church, which is his body, even the fullness of him that filleth all in all things: but from the dragon that old serpent, Satan the head of the body & kingdom of Antichrist, the Prince of darkness, even the spirit that worketh in the children of disobedience.  
And this have the seekers of reformation a long time since understood, and published to the world: who speaking of the ecclesiastical government of the Church of England, say it is 
* Admon. to the Parliam. sect. 14-20. T C first reply pag. 88 & 204. Mr. Fenners Answer to the Confut. of Nichols recant. pag 61. etc.  Antichristian and devilish and contrary to the Scriptures. That whatsoever cometh from the Pope (who is Antichrist) cometh first from the Devil, and out of the bottomless pit: That the Names and Offices of Archbishops, Lordbishops, Archdeacon's, Commissaries, Deans, Prebendaries, Parsons, Vicars, Stipendaries, and Parish priests etc. came from the Pope and are an Antichristian hierarchy: That Satan is the author of the false ministery in the apostasy of the Man of sin, and in the kingdom of Antichrist the beast: That their offices and callings be such as were first devised and still are retained in the kingdom of Antichrist, whereof they cannot deny but Satan is the head.  
Now therefore let all men judge, whether any can with a good conscience hear the word, receive the Sacraments, or have any spiritual communion with their Ministry in this estate: yea though the men that be in it be of never so great gifts, and teach never so much truth. Is it devilish, and may the people of God join unto it? Came it out of the bottomless pit, & shall we serve the God of heaven by it? Do they which preach by virtue thereof, derive their power from another head than jesus Christ, even from Satan the head of the false Church: and shall the members of Christ & his Church, by hearing or otherwise, submit their souls and consciences to be wrought upon by it? God forbidden. Know we not, that as the true Ministry was ordained by our Saviour Christ, for the edification of the Church & salvation of the hearers: so the false Ministry hath been erected by Satan, and is retained by Antichrist, for the subversion of the Church, the deceiving and destruction of the hearers?  
We deny not, but many of these Ministers be men of good gifts and preach much truth and comfortable doctrine: but this we say (and it is found too true) that the more gifts and truths they bring with them, the more they uphold this mystery of iniquity & Ministry of Satan; the more deeply they enthrall the hearers under the bondage of Antichrist; and the longer they detain them from the way and ordinances of jesus Christ. For who seethe not, that the dumb Ministers, though they have the same kind of Ministry among them as the rest, even the same Deaconry and Priesthood received of the Prelates (there being no other allowed in that Church) yet being of no gifts to call and entice them that pass by the way to come unto them, are therefore much despised and rejected of the best and most forward of the people? And would not the preachers also, who by their gifts allure the passers by to come and hear them, be as much despised and rejected, 
Prov. ●. 13.14.15.16.17.  if they should teach falsehood only, and no truth; impiety, and no godliness? But how could they then so colourably entice and entertain their guests as now they do? how could then their stolen waters and hid bread be so sweet & pleasant as now it is? how could they so greatly uphold this work of Satan, and so long detain their hearers in subjection to Antichrists Ministry, and in defection from the way of Christ, as now they have done? So as all may see that by reason of the gifts they have and of the truth they teach, the abomination of their Ministry and Church-government is so coloured as few consider it is 
* 2 Thes. 2.7.  a mystery of iniquity; few conceive it is 
‡ Ibid. ver. 9  the work of Satan, few know that 
† Prov. 9.18.  the dead are in their assemblies, and that their guests are in the depth of hell.  
And Satan himself that subtle serpent and deceiver, perceiving how by falsehood only he cannot continue those offices and ordinances, which for deceiving of the world he hath framed & set up in the kingdom of Antichrist, is content for the upholding of his work to receive many truths, to have the word preached, and sacraments administered, so as it be by his own offices & according to his own ordinances (because by this means his ways and constitutions are retained) rather than by abandoning the truth utterly, to have all his Ministry and works of iniquity discovered and quite abolished. Neither can we think otherwise, but he will rather choose to maintain the strength of his kingdom, in retaining his officers and ordinances, though it be with loss of some false doctrine and admission of some truths for a time, than otherwise by an utter refusal hereof to suffer loss of all his merchandise at once, not only of his false doctrines, but of his false offices also and constitutions, by which he ruleth and administereth his Antichristian kingdom, and hopeth by them in time upon fit opportunity again to bring in his former heresies, & to remove those doctrines of truth, which for a season he hath in a sort been forced to admit. He that can 
* 2 Cor. 11.14  transform himself into an Angel of light, can be content to yield something for a time unto the truth, that afterwards he may have the more advantage against it and them that profess it. Therefore also it is no great thing, though 
‡ Ibidem. ver. 15.  his Ministers transform themselves, as though they were the Ministers of righteousness, whose end shallbe according to their works.  
In the mean time, let none marvel if they see the estate of things in the world to be such, as plainly bewray that Satan and Antichrist, so as they may have their Ministry retained, choose rather (when they cannot otherwise do withal) to have some truths of the Gospel taught by their Officers therein, then to have both their Ministry refused, and every truth of the Gospel freely taught by the Officers of Christ: thinking it to be better for them to continue their constitutions with admission of some truths, then that both Christ's ordinances should be received, and the whole truth yielded unto, in obedience of faith.  
But let all yet in the fear of God take heed unto themselves how under colour of learning the truth, hearing the word, enjoying the Sacraments, and the like persuasions, they be drawn to have any spiritual communion with that Ministry aforesaid, seeing they derive not their Ministerial functions and authority from Christ the head of the Church, but from Satan the Prince of the world; so as none can hear the word, receive the Sacraments, or learn the truth from their Ministry in this estate, but they shall therein submit themselves to that Ministry which Satan hath set up in the kingdom of Antichrist, and continueth under these and the like pretences among his subjects. Fearful & to be remembered alway is the verdict of the Apostle, 
* 2 Thes. 2.10.11.12.  that God will send them the efficacy of delusion that they shall believe lies & be damned, because they believe not nor receive the love of the truth that they might be saved. And hitherto of this further declaration of the Assumption.  
Another confirmation thereof is, that the Church-assemblies of Engl. whereunto their Ministry belongeth, are not true visible Churches of Christ, as now they stand. Therefore also it cannot be that the Ministers thereof can in such estate derive their Ministry from Christ, for the edification of those Churches, as being his body whereof he is the head.  
That their Church-assemblies are not in their estate true visible Churches of Christ, hath often been proved heretofore: and may be seen, in that they are unseparated from the world; not joined together in communion of the Gospel by voluntrrie profession of the faith of Christ & submission to the government which he hath prescribed to his Church; not having the power of Christ's Churches, for the receiving of any truth, or redressing of any evil among them; but standing in bondage under Antichrist, in their Prelacy, priesthood, Worship, ecclesiastical Courts, Canons, Officers, proceed, etc. The further handling whereof, may be had 
‡ The Apology to Oxf. Doctors pag. 44. etc. Refut of M Giff. Answ. to Mr. Stone, Mr jacob, Mr Hild. p. 62. etc. Counterpoys. to Consid. & Argum. p. 127. etc.  in sundry other Treatises; to which I refer the Reader: entreating all carefully to observe this here, that the Ministers of the Church of Engl. not deriving their functions of Ministry from Christ the head, for the edification of the Church which is his body, it must needs be unlawful for any, and specially for the members of the body of Christ, to hear or otherwise to communicate with them in their worship, under any pretence whatsoever.   

The fift Reason.  

NOne may hear or have any spiritual communion with those Ministers, which minister the holy things of God & work upon the consciences of men by virtue of a false spiritual calling.  
But the Ministers of the Church-assemblies of England, minister the holy things of God and work upon the consciences of men by virtue of a false spiritual calling.  
Therefore none may hear or have any spiritual communion with the Ministers of the Church-assemblies of England.   
The Major or first part of the Reason is proved:  
1. Because the ministration of the holy things of God, is a special part of God's spiritual worship: and therefore neither to be done by any false spiritual calling, nor to be received from any so ministering. Mat. 28.18.19.20. Act. 20.17.28. Ephes. 4. 11.12. 1 Cor. 3.8.9. & 4.1. & 5.3.4.5. & 11.23. 24. 25. & 12.4.5.6.13.18.28. 2 Cor. 5.19.20. Col. 4.17. 1 Tim. 3.15. and 6.13.— 16. 2 Tim. 4.3.4.5. Heb. 5.4. with Num. 16.40 jer. 23.16.21.22. Ezech. 43.8. & 44.6.7. 8. 9 Rev. 2.1.2.7. etc.  
2. Because the consciences of the people of God are the Temples of the living God wherein he dwelleth by his Spirit, & aught therefore only to be subject to the Lord, and taught by him in his own ordinance. 1 Cor. 3.16. & 2 Cor. 6.16.17.18. with 5.20. joh. 13.20. Heb. 13.7.17. Rev. 22.16.17.18.19.  
3. Because the Lord jesus Christ alone must have this pre-eminence, & the Church may not suffer any whomsoever to bear rule over them at their own pleasure. Col. 1.18.19. and 2.18.19.  
4. Because in submitting the soul to a false spiritual Ministry, men defile the Temple of God, and withdraw their subjection from Christ, and become the subjects of Antichrists: as it is written, The Temple of God is holy, which ye are: And, No man can serve two masters: for either he shall hate the one and love the other, or else he shall lean to the one and despise the other. And, of whomsoever a man is overcome, even to the same is he in bondage. 1 Cor. 3.16. 17.18. and 2 Cor. 6.16.17. with Mat. 6.24. Luk. 6.46. Mal. 1.6. Rom. 6. 16. 2 Thess. 2.3.4, 2 Pet. 2.19.  
The Minor or second part of the reason is proved, because they minister the holy things of God & work upon the consciences of men by virtue of their Ministry received of the Prelates, from their spiritual authority, which is usurped and Antichristian; and therefore by virtue of a false spiritual calling: as hath been showed before in the second Reason, and is proved in 
* Mr Bradsh. Argum. 10. Mr jacobs' Reasons for necess. of reform. p. 4.44.52. etc.  diverse of their own writings. Yet here is somewhat to be annexed for the clearing of some exceptions, specially concerning such as are of greatest forwardness among them.  
Some there be which say, they preach not by virtue of their ministery taken from the Prelates, but by virtue of some other calling and authority. Let such consider and answer, 1. Why they would seem to renounce that calling received of the Prelates? 2. Secondly, if they disclaim that Ministry appointed by Law of the land, why they blame us for doing the like? 3. Thirdly, if they preach by virtue of another calling then that they have received of the Prelates, how then they stand Ministers of that Church where no other is allowed? and how they impose themselves upon any of their parishes or assemblies, seeing the laws of the land allow only the Prelacy Priesthood & Deaconry aforesaid? 4. Fourthly, how they can avoid, but needs they must be therein both intruders & hypocrites? Intruders, because they take upon them & exercise a public office in that Church, against the public laws and constitutions thereof: Hypocrites, because they pretend in show one thing to the Prince, people, and State; and yet perform another thing in deed: They pretend and seem to stand by the Prince's laws, & by the authority of their calling had from the Prelates (for otherwise they could not stand Ministers in any of those assemblies): and yet they practise the contrary, if they stand not by this, but by virtue of some other calling and authority, as sometimes they affirm.  
But let us suppose that which is not, namely, that they had some other calling which were lawful: yet also receiving or retaining this unlawful calling of the Prelates, this were but to halt between two opinions, and to set their thresholds by God's thresholds, and their posts by God's posts, even their inventions by God's ordinances. Of which kind of worship the Scripture witnesseth, that it is nothing else but to set a wall between God and them, and to defile his holy name with their abominations. Ezech. 43.8. with 1 King. 18.21.  
Finally, whatsoever they pretend of another calling, 
‡ Mr Hild. to M N. Mr jacobs' comparison of marriage. His Reasons for necess. of reform. p. 50. Offer of Conf. pag. 39  by their Churches or people's choosing, accepting, willing subjecting to their Ministry, etc. yet it is evident that in very deed they preach the word & minister the Sacraments, and execute all duties of their Ministry, by virtue of their calling taken from the Prelates: As may appear by these reasons following:  
1. Because they cannot stand public Ministers of the Church-assemblies of Engl., unless they receive of the Prelates the Deaconry & priesthood aforesaid. And at their ordination, they have this authority given them of the Prelates, when the Bishop delivereth to every one of them, the Bible in his hand, saying, 
* Book of ordering priests. fol. 14.  Take thou authority to preach the word of God, and to minister the holy sacraments in the congregation, where thou shalt be so appointed.  
2. Because that also by the law of their Church, they are 
† Canons of Anno, 1603. Can. 8.  excommunicated ipso facto, if they affirm, that they who are made Bishops, Priests, or Deacons after their form of making and consecrating them, are not lawfully made, nor to be accounted by themselves or others, to be truly Bishops, Priests, or Deacons, until they have some other calling to those Offices.  
3. Because the people, even the best & most religious among them (as now they stand in the confusion and bondage of those ecclesiastical assemblies, officers, canons, & proceed) have not the liberty of the Churches of Christ, nor power in that estate to choose and submit unto the true and lawful Ministry appointed by Christ. Of which point see further, in the Treatise of the Ministry of the Church of Engl. p. 119.120.121.  
4. And lastly, because without & against the people's consent (by whose approbation and subjection to their Ministry they would seem to stand) they are by the Prelates alone, silenced, deprived, and degraded, from exercising any Ministry in those assemblies. Whereby even themselves profess to the world, that they have their Ministry from the Prelates; that they exercise it by virtue of their calling received from them; & that they still remain in bondage under their Antichristian authority. Not to show further in particulars, how their estate is such (whatsoever they think or pretend otherwise) as both themselves, their Ministry, and people stand all of them subject to the Prelates, and to their Antichristian Courts, suspensions, excommunications, absolutions, and all other their proceed, officers, canons, and constitutions ecclesiastical.  
In the Scriptures we read, that the Apostles, being true Ministers of Christ, would not at the commandment and threatening of the lawful Magistrates and Rulers leave of to preach in the Name of jesus, Act. 4.5.6.7. 8. etc. And why should not these preachers, if they were in a true ministery, much more refuse to leave it at the appointment of the Prelates, who are unlawful usurpers of the jurisdiction which they challenge and exercise in the Church? Yea if so be their offices and authority were lawful, yet when they forbidden that which God hath commanded, all the Scripture teacheth in such cases not to yield obedience unto them any more than the Apostles did to the Rulers of Israel in the matter afore said.  
If it be said, that the Apostles had an immediate calling of Christ, and therefore refused to obey the Rulers: We answer, that they had in deed an immediate calling of the Lord, but they made not this the ground of their refusal, neither might so have done, if the Magistrate commandment said upon them had been lawful. Here therefore two things are to be observed: First, that in all lawful things, the Apostles aswell as any other Christians were bound to obey the Magistrates in the Lord. And so they both did themselves, and taught others to do, saying, Let every soul be subject to the higher powers. Every soul, aswell the Apostles and Prophets, as any other whosoever. Rom. 13.1. 1 Pet. 2. 13-17. Secondly, the Apostles being at that time so enjoined and threatened by the Governors of Israel, laid this for the foundation and ground of their answer and refusal, that they ought to obey God rather than men. Act. 4.19. and Act. 5.29. Which is a duty as necessarily required of all Ministers and Christians, as it was of the Apostles, namely, to obey God and not Man, when Man forbiddeth that which God commandeth, or commandeth that which God forbiddeth.  
An example in deed there is of Uriah the Priest, who at the commandment of the King of judah made an altar after the fashion of that of Damascus, and sacrificed thereon. 2 King. 16.10.11. But therein he sinned greatly: notwithstanding that he offered upon that altar to the Lord, such burnt-offerings, meat-offerings, & peace-offerings, and at such times of the morning and evening sacrifice, as God himself had appointed. And if in that time of the Law he ought not to have done this though the King of judah commanded it, but should rather have lost his life for refusing it: much less may the Church-Ministery now under the Gospel, at the appointment of any Princes (Christian or other) beframed or exercised after any new manner devised by Man, and least of all after Antichrists that Man of sin: Yea though in that Ministry many doctrines of the Gospel be taught, and such Sacraments administered as Christ hath ordained. For the other was but contrary to an ordinance given by Moses, whereas this is contrary to an ordinance given by jesus Christ, who being the son is worthy of more honour than Moses the servant. Heb. 3.3.  
And here again concerning such as plead, that they teach the truth and many excellent points of doctrine: It is to be observed, that yet none may therefore hear their Ministry under colour of learning the truth and receiving comfort from them; neither may for this cause continued in subjection to their Ministry and ordinances: because that although men hear much truth from them, yet in yielding to hear & receive it from Antichrists Ministry, they defile the Temple of God in themselves (if they be the Lords) even their souls and consciences, and become the subjects of Antichrist the son of perdition. Not to speak of the many errors and falsehoods, which they also teach and maintain. And for the truth which they preach, it is no new thing (as we have showed before) that the Ministers of Antichrist should in diverse things teach and bring the truth with them. For when Satan cannot by falsehood utter his wares, merchandise, ordinances, Ministry, worship, etc. he will be glad to utter the same by teaching the truth. He is beyond measure skilful in framing delusions, and making them meet that they may be received: & therefore when he perceiveth that he cannot get men to submit themselves to his ordinances by heresies & falsehood, he yieldeth himself to bring the truth with him, to the intent that his ordinances may thereby be received which otherwise would be rejected, and to the end they may be had in estimation and obyed even for the truth's sake which they bring with them. Of which thing see what is further spoken here before, in the other Reason, Pag. 66. etc.  
And Mr Beza against Saravia hath a good saying concerning this point, which he showeth by the practice of Christ and his Apostles (spoken of in Mark. 1.24.25. Luk. 4.34.35. Act. 16.16.17.18.) vidz that although Antichrist teach that which is most true, as sometimes he doth, to the end he may under colour of the truth more easily seduce men to believe his lies, yet the truth is not to be heard and received from his month, but even then ought we to stop our ears, lest under this pretence talking with him we be deceived by him: for the truth is not to be received from the spirit of lies and untruth. And I would to God (saith he) that this were diligently observed of those wise Mediators, who think that composition and agreement may be made with Antichrist: seeking a mean there, where it is not at all to be found. Beza contra Sarav. cap. 25. p. 193.  
Moreover, who knoweth not that Antichrist and his Ministers have been and still are in show hypocritical friends, but in deed great enemies of jesus Christ, even under the name of Christ fight against Christ? Which thing how could they do, if they did not profess and teach many truths of the Gospel of Christ? For if they should deny every truth thereof, and say plainly that they were not the Church and Ministers of Christ, then were they presently espied to be such as they are; & who would follow them any longer? But Babylon is 
* Rev 17.5. 2 Thes. 2.7.  a mystery: and therefore not easily perceived or avoided, till God reveal it and draw us out of it. And whosoever will aright discern the condition of Antichrists apostasy, must with john be carried as into the wilderness in the spirit, that we may look upon it, not according to the show and account it hath in the world, but as it is in deed esteemed of the Lord and discovered in his word. Rev. 17.3.4.5.6. And when it is showed unto us, yet are we in ourselves like Lot lingering and finding delays, till God being merciful unto us, take and draw us as it were out of Sodom: whereas we should be like minded as David who said, I have considered my ways, and turned my feet into thy testimonies: I made hast and delayed not, to keep thy commandments. Psal. 119.59.60. with Gen. 19. 1-16. Rev. 11.8. and 18.4.5.   

The sixth Reason.  

IF the present Ministry of the Church-assemblies of Engl. be a strange Ministry, then is it not lawful in the worship of God to hear it or have any spiritual communion therewith.  
But the present ministery of the Church-assemblies of Engl. is a strange Ministry.  
Therefore it is not lawful in the worship of God to hear it or have any spiritual communion therewith.   
The consequence of the Proposition is necessary, and cannot be denied: 1. Because Christ setteth 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. joh. 10.5. Rev. 2.2.  
2. Because he that ministereth in the Church being a stranger, presumptuously approacheth to minister before the Lord, and polluteth the Sanctuary and holy things of God. Num. 16. chap. and 18.4.5. Ezech. 44.7. with Rev. 17.1.2. and 19.2.20.  
3. Because by having spiritual communion with such, we embrace the bosom of a stranger, and so commit spiritual whoredom against the Lord. Prov. 5.20. with Num. 15.9. Psal. 106.39.  
The truth of the Assumption is manifest, if we consider what a strange Ministry is, namely, that which is not by the Lord ordained and given for that work: As some of themselves have published heretofore, that the holy Scripture accounteth such for strangers in the Ministry, which have not their offices limited by the prescript of God's word: And, it is all new which is strange, and strange which is not commanded by the word of God. T.C. his 2. reply. pag. 438.439.  
And here before, we have proved 
* Reason. 1.  that their Ministry is not appointed by Christ in his word. Which themselves also have confessed and published, writing in an Admonition to the Parliament, 
‡ Admon to the Parliam. treatise 2. section, 20.21.  that they have an Antichristian hierarchy and popish ordering of Ministers strange from the word of God and the use of all well reformed Churches in the world. Where also they call all the Ministers made by the Prelates (and others their Church hath none) by the name of New creatures. And in 
† Sermon on Rom. 12.  another treatise, speaking of diverse of their chiefest offices, they writ, that the Apostles never knew them, Zion hath not heard of them, jerusalem which is above will not acknowledge them, that the watchmen being a sleep, they crept into the city of the Lord, and have no title nor interest in the Church as public members, but are rather members and parts of the strumpet & whore of Rome then of the pure virgin & spouse of the immaculate Lamb. Thus was their judgement heretofore: If now they be otherwise minded, either they must show out of the word of God, the offices, entrance, administration, and maintenance of their Church-Ministery, or else (seeing this cannot be done) the sheep of Christ must and will account them as strangers, and therefore flee from them and the tents of their assemblies, lest otherwise they perish in their sins. joh. 10.5. with Numb. 16.26. and 18.7. & Rev. 18.4.  
And to the end this thing may the better be observed, let us here a little consider the history and conspiracy of Corah Dathan & Abiram, recorded in the book of Numbers, ch. 16. When God by the hand of Moses had appointed Aaron & his sons to the office of the Priesthood, Corah a Levite, and Dathan and Abiram of the tribe of Reuben, with other famous men of the Congregation, conspire and strive against Moses and Aaron, touching the Priesthood: challenging them that they took too much upon them, because (as they thought) the Priesthood belonged not to Aaron and his sons only, as Moses had appointed it, but seeing all the Congregation was holy, and that the Lord was among them, therefore others of them also might have and execute it. Where further it is to be noted, that Corah, Dathan, Abiram, and the rest, differed not from Moses, neither strove with him in any point of Religion, but touching the Priesthood and Ministry only. They held that the true God only was to be worshipped; and not after any idolatrous manner, but according to his own will, with the sacrifices and the incense which he had appointed; and in all other points of Religion accounted fundamental they agreed with Moses. Only in this they differed & opposed, concerning those offices and Officers, by which the incense was to be offered, and other duties of God's worship to be performed, that is, as touching the Priest's office: Moses holding that the Priesthood pertained to Aaron and his sons, Corah & his company thinking otherwise. The matter is brought by Moses before the Lord to be decided. He ended the controversy, first by bringing destruction upon Corah, Dathan, Abiram, and such as abode in their tents; secondly by the budding of Aaron's rod and the not budding of the other rods of the Princes of Israel: and hereupon also giveth straight charge, that no stranger come near to do the Priest's office, or if any do come near, that he die for it Num. 16. & 17. and 18. 1-7.  
Now to apply this to the question in hand, we may thus consider of it: That now the controversy & conspiracy being not against Moses the servant, but against Christ the son; not about the persons who are to be in the true offices, but about holding & keeping in of false offices; not by Corah Dathan Abiran & others sometimes visible members & famous men in the true Church, but by the officers of Antichrist the great enemy of jesus Christ, yea by Antichrist himself in his officers in the false Church: That therefore if the people than were bound to hearken unto Moses 
† Num. 16.25.26.  persuading them to departed from the tents of those wicked men, and to touch nothing of theirs, lest they perished in their sins, than it behoveth the people of God now to obey jesus Christ 
‖ Rev. 18.4.  requiring us to departed out of Babylon, and not to partake in her sins, lest we receive also of her plagues: and therefore not to abide or have any spiritual communion within the tents, that is, under the jurisdiction & in the conspiracy of Antichrist: yea not so much as to hear the word or receive the Sacraments, ministered in a true Church of Christ, by any officer of the kingdom of Antichrist: such as the present Ministry in question hath been proved to be.  
For if at that time none of the children of Israel might execute the Priest's office, being strangers as touching it: then now may no Canaanite, no stranger, specially by office, administer before jesus Christ, nor be received into his Church: But all the vessels brought before the Lord, must be holy unto him: and therefore must be cleansed first, and purged from the filthiness of Antichrist, before they may be used in the house of the Lord of hosts. Numb. 16.40. with joel. 3.17. Zach. 14.21. Esa. 35.8. & 52.11. and 66.20. with Heb. 3.1.2.3. and 5.4.  
If any think, that yet notwithstanding they may present their bodies at these assemblies, so as they do not hearken nor consent with the heart to that which is done among them, they both deceive themselves and dissemble with others, and (above all) sin against God, who in the second commandment hath straightly forbidden us to submit either body or soul to any strange worship or inventions of man in religion. Exod. 20.4.5. As accordingly the Prophets in the defection of Israel taught the people, not to come to Gilgal, nor to go up to Beth-aven, unless they would multiply their transgressions. Hos. 4.15. Amos 4.4. and 5.15. And the Apostles likewise have taught all Christians what to do in such cases, Save yourselves from this froward generation. Come out from among them, and separate yourselves, and touch no unclean thing. And, Go out of Babylon, that ye be not partakers in her sins. Act. 2.40. 2 Cor. 6.17. Rev. 18.4. Even as in the history of Corah Dathan & Abiram & the rest hath been seen, what heavy destruction came upon such as departed not from their tents but continued with them. Neither will it help to say, that they which were in that company of Corah and his complices, consented with them in their conspiracy; which these pretend they do not: For it is plain notwithstanding, that when once they were warned to departed from their tents, such as departed not, were destroyed in that destruction, all of them, even to the young children, who having not understanding, could not give consent to that which was done. Num. 16.26.27.32. etc.  
Neither can the example of Naaman (sometimes alleged) warrant such practice. For first it is manifest, that Naaman spoke of two things, whereunto the Prophet giveth but one answer. The first, that there might be given him two miles load of the earth of Israel, because he would thenceforth offer no  offering or sacrifice unto any other God, save unto the Lord. The other, that the Lord would be merciful unto him, when his Master went into the house of Rimmon to worship there, & leaned on his hand, & he bowed down in the house of Rimmon; that when he bowed down in the house of Rimmon, the Lord would be merciful to him in that matter. Which two things when Naaman had propounded, Elishaes' answer unto him was thus, Go in peace. 2 King. 5.17.18.19. Now whatsoever men would think of the latter of these, yet the first is such as all will grant to be superstitious and unlawful: For there was no holiness in the earth itself, and jerusalem only was the place appointed for sacrifice at that tyme. So as by the Prophet's answer (whether it were only according to their wonted manner of bidding one another farewell, or to be further & otherwise minded, yet) there cannot be proved a consent & approbation given to the things spoken of.  
Next, let us suppose that Naaman's bowing down in the house of Rimmon, may have a double consideration: one, as being a religious action; the other, as being civil. Religious, if Naaman himself worshipped there. Civil, if the King only worshipped, and no other with him: so as Naaman now was with him but for to lean upon there, as in other places at other times. Which being admitted, yet then if it be considered as a religious action in him, all know it to be unlawful 
* 1 King. 19.18. Rom. 11.4.  to bow the knee to Baal, & therefore also to bow down in the house of Rimmon; and no more allowed by the Prophet, than his other purpose of having the earth of the land of Israel with him to sacrifice upon. And if it be considered only as a civil action, than neither were it to the question in hand (which is concerning religious worship done or thought to be done by all present) nor for any persons but such as have like special employment about their Lords and Masters for use of their service, when they go to the place of their worship. But now it is certain and plain that Naaman asked pardon of God for it, and doubled this his request for mercy, as being very much affected with it. Which for a good and lawful thing he needed not have done. And howsoever he purposed not hereafter to offer burnt offering or sacrifice to any God save only to the Lord God of Israel, yet he thought still of bowing down with his Master in the house of Rimmon; for which he craved mercy, as acknowledging it to be evil. And thus might the Prophets answer fitly and needfully be given unto him, not as saying, Go and do as thou hast said, but, Go in peace, trouble not thyself with these things which would not further but hinder the peace of conscience; & being now cleansed of thy leprosy be careful that thou sin not against the Lord, but serve him, which forgiveth thine iniquity & healeth thy infirmities: and peace from him be to thee. 2 King. 5.1.14.17.18.19. with john 5. 5-14. & 14.1.27. Psal. 103.3. & 122.6.7.8. 1 Chron. 12.18.  
And otherwise, the approving of Naaman to come to worship in the house of Rimmon, should both be against the whole course of the scriptures, & against the practice of the Martyrs in all ages, & a ready means for corrupting of others, and defiling himself, and dishonouring the Lord whom now hereafter he intended only to make burnt offering and sacrifice unto.  
And in this case we must alway remember, that as God hath made and redeemed both body and soul, and will glorify both in the life to come; so he will of us be glorified in this life both in our bodies and souls, in all our ways, and specially in the service and worship of his Name. Therefore would not the seven thousand in Achabs' time bow the knee unto Baal, nor kiss him with their mouth. 1 King. 19.18. Therefore would not Shadrach, Meshach, and Abednego, fall down and bow themselves to the image that King Nebuchadnezar had set up: And when he threatened them & said, If ye bow not down, ye shallbe cast immediately into the mids of an hot fiery furnace: for who is that God, that can deliver you out of my hands? they answered and said to the King, O Nebuchadnezar, we are not careful concerning this matter to answer thee: Whether it be that our God whom we serve, who is able to deliver us, do from the hot fiery furnace & from thine hand, o King, deliver us: Or whether he do not, be it known to thee o King, that we will not serve thy Gods, nor bow down to the golden image, which thou hast set up. Dan. 3. 12-18.  
The like work of faith should be seen in all the people of God. For 
* Rom. 10.10.  with the heart man believeth unto righteousness, and with the mouth man confesseth to salvation. And our bodies are not our own any more than our souls, but both of them are the Lords, who hath bought them with a price. Therefore ought we to glorify God in both, and to yield the one no more than the other to any false worship or uncleanness whatsoever. 1 Cor. 6.19.20.  
Finally, it should else be lawful to present our bodies at the Mass, and at any idolatry old or new wheresoever. And how then have there been or can there ever be any Martyrs of jesus, which are on his side, called and chosen and faithful? Rev. 17.6.14. and 19.11.14. and 20.4.  
But to leave such unconscionable dissemblers to the judgement of God, let not us forget that the Lord our God hath forbidden us to endow any other, to receive or bow down to any inventions of Man in religion, specially to the constitutions and worship of Antichrist. And let us take heed we provoke not the Lord to anger, who is a jealous God, not enduring that his people should embrace the bosom of a stranger and break his covenant, but pouring forth his wrath for this cause upon his people, & visiting this iniquity even upon the third and fourth generation of them that hate him, and keep not his commandments but go a whoring with their own inventions. Exod. 20.4.5.6. Numb. 15.39. Psal. 16.4. and 106. 35-40. Prov. 5.20. Ezech. 44.7. 1 Cor. 10.22. Rev. 14.9.10.11. & 18.4.5. and 22.18.19.   

The seventh Reason.  

IF the present ministery of the Church-assemblies of Engl. be not from heaven, but of men: then is it not lawful in the worship of God to hear it or have any spiritual communion therewith.  
But the present ministery of the Church-assemblies of Engl. is not from heaven, but of men.  
Therefore it is not lawful in the worship of God to hear it or have any spiritual communion therewith.   
The consequence of the Proposition is manifest:  
1. Because the ministery with which we may lawfully communicate is from heaven, that is, appointed by God and warranted in his word. Mat. 21.25.26. Ephe. 4.8.11.12. Heb. 5.4.  
2. Because the worshipping of God by a ministery framed by Man, is a breach of the second commandment: which the Lord hath threatened severely to punish. Exod. 20.5. Deut. 12.30.31.32. Esa. 29.13. with Mat. 15.15.9.  
3. Because such a ministry is unclean and loathsome in God's sight, so as the people of God can have no sanctified use thereof. Num. 15.39.40. 2 Chron. 13.9. Esa. 30.22. and 52.11. and 66.20. Zeph. 1.4.  
The truth of the Assumption is evident: because God hath not appointed the Ministry of the Church-assemblies of Engl. but Man hath framed and set it up. Which may plainly be seen by comparing the Book of God, & their Books together: The Book of God, where their offices callings and administration cannot be found to be from heaven, ordained by the Lord: Their own Books of making and consecrating Bishops Priests and Deacons; of Common prayer and administration of the sacraments; of Canons and constitutions, etc. where they are readily found to be of Men, erected and authorized by themselves.  
If any will yet say, their callings & functions are from heaven, let them show it out of the word of God. Let them show (I say) that Christ the Lord hath ordained their offices, entrance, and administration: Their Offices of Archbishops, Lordbishops, Suffragans, Cathedral and Rural Deans, Prebendaries, Archdeacon's, Subdeacons', Parsons, Vicars, Curates, etc. Their Entrance by the Prelates, by whom they are made Deacons and Priests and consecrated Bishops, according to their book of ordering and consecration; as also, their presentation to benefices by the patrons, & institution by the Prelates, etc. Their administration of the word, prayer, Sacraments, and censures, according to their Constitutions, book of Common prayer, Injunctions, Canons, etc. For this is the way, & this only, to warrant their estate, & 'stablish the conscience of such as are troubled about it. Yet this they do not, but partly by cavils and exceptions against the truth and witnesses of it, partly by vain pretences of antiquity and human authority, partly by abuse and false gloss of Scripture, partly by reproaches and persecutions of all sorts, set themselves to obscure the light of the truth now manifested, and to turn away the people from the knowledge and obedience thereof.  
Which is the more lamentable, considering what diverse of them have judged and written of these things themselves. One thus, 
* T. C. first reply. p. 83.  The ministery of the Gospel, and the functions there of aught to be from heaven & of God, & not invented by the brain of men. From heaven (I say) and heavenly, because although it be executed by earthly men, and the Ministers also are chosen by men like unto themselves, yet because it is done by the word and institution of God that hath 
† Note this.  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.  therefore that these functions of the Archbishop and Archdeacon are not in the word of God, it followeth that they are of the earth, and so can do no good, but much harm in the Church.  
Another thus, 
‖ Demonstr. of Discipl. in the Preface to the Reader.  Albeit many nations that have renounced that whore of Rome, are heinously sinful against the glorious Majesty of jesus Christ; yet is there none in the whole world so far out of square as England in retaining that popish hierarchy, first coined in the midst of the mystery of iniquity, and that filthy sink of the Canon Law, which was invented & patched together, for the confirming and increasing of the kingdom of Antichrist: Wherein as great indignity is offered unto jesus Christ, in committing his Church unto the government of the same, as can be, by mean underlings unto a King; in committing his beloved spouse unto the direction of the mistress of the Stews, and enforcing her to live after the orders of a brothelhouse.  
A third thus, 
* Removal of Imputations laid upon the Minist. of Devon: and Cornwall. pag. 22.  It is a matter which by all the strainings of men therein employed, could never yet be cleared, that Provincial and Diocesan Bishops are by Divine Right, rather than by human Policy. We for our parts hold these things firm: First, that that Church-calling for which the scripture giveth no express warrant, is merely usurped and utterly unlawful. The office of john (though it were extraordinary) yet we see the care of the holy Ghost, to prove it by the Scripture, 
‡ Mat. 3. 3●.  This is he of whom it is spoken by the Prophet Esaias. Let any divine tell me what doctrine he would collect, if he were to preach upon that place. Secondly, that the Holy writ makes no mention of any such B. as is now amongst us. Show me (who can) the title Episcopus or Bishop given there to any mortal men in respect of other Pastors, and not wholly and only in respect of the flock.  
And diverse others of them thus, 
† Admon. 1. and 2.  Not only the office of Elders but their name also is out of this English Church utterly removed, and in stead of them in every Church the Pope hath brought in and they in England yet maintain the Lordship of one man over many Churches. Which Lordbishops being not able (as the Elders) to execute their offices in their own persons without substitutes, have therefore their under officers, as Suffragans, chancellors, Archdeacon's, Officials, Commissaries, and such like. Also, They with their Canons and Courts are drawn out of the Pope's shop, & take upon them (which is most horrible) the rule of God's Church, thrusting away most sacrilegiously that order which Christ hath left in his Church and which the Primitive Church hath used, yea robbing the Church of lawful Pastors, Elders, and Deacons. And, In a few words to speak what we mean, Either must we have a right ministry of God, & a right government of his Church, according to the Scriptures set up (both which we lack) or else there can be no right Religion, nor yet for contempt thereof can God's plagues be from us any while deferred. Thus & much more have sundry of themselves written in former times, how ever it be that now they would seem to plead otherwise.  
But to let them alone, by this may appear how needful it is for all, both Ministers and people, to take heed to their ways, and to lay them to heart. touching the Ministers, it should herein be with them, as it was with john Baptist, who proved his calling by the word to be from heaven, joh. 1.22.23. with Mat. 21.25. And they that are in deed true Ministers, will have special care and alway be able to show their offices and callings to be of the Lord, from heaven, approved by his word. So were the Priests and Prophets in the time of the Law: So were also the Apostles and Ministers of the Primitive Churches under the Gospel: Yea & Christ himself likewise. And if we may certainly affirm, that the Christ who cannot approve his calling by the Scripture is not the true Christ, but a false Christ, and therefore to be avoided, notwithstanding any truth he professeth and publisheth: then may we as surely conclude, that the Ministers which cannot prove their callings by the word of God are false Ministers, and therefore not to be joined withal, whatsoever truth they teach or bring with them otherwise. And if the Prophets, Apostles, john Baptist; & Christ himself would not take this honour unto them, to be privileged from having and showing warrant of their callings out of the word of God: who and what are the Ministers of the Church of England, that they should be exempt from this so equal, so needful, so general a condition? And if they be not exempt, why are they not ready and careful to show it, for the satisfying of others, and defence of themselves?  
And for the people (howsoever the Ministers do) it should be with them, as it was with the children of Reuben and the children of Gad and half tribe of Manasses, who said, God forbidden, that we should rebel against the Lord, & turn away this day from the Lord to build an altar for  offering, for meat offering, or for sacrifice, save the altar of the Lord our God, that is before his tabernacle. Josh. 22.29. So should all Christians be likewise minded and say, Far be it from us, that we should rebel against the Lord jesus Christ, & turn this day from him, in appointing for ourselves (or submitting ourselves unto) any office or calling, for the administration of the word, prayer, or Sacraments, save only that Ministry which Christ our Saviour hath appointed in his word. Of which sort because these Ministers of the Church of England are not, far be it that we should rebel against the Lord our God, and turn away from him in receiving of them, in maintaining or submitting ourselves unto them, by hearing of them or communicating with them in their Ministry any other ways.  
If it be said, that all that these Ministers do, is to the Lord; and that the things which they do are such as he hath commanded, as reading the Scriptures, teaching the truth, praying, baptizing, etc. yet this doth not help them, nor covereth their sin. For besides that which hath been spoken before concerning this point, we may see here by this example, how the Reubenites and the rest confessed, that although they had built their Altar for the true God, and to serve him by no other sacrifices than he required, yet their attempt therein should notwithstanding be rebellion against the Lord, and apostasy from their God. The same likewise is to be minded for all false ministries & devises of men in the worship of God under the Gospel. For whatsoever things are written aforetime, they are afore-written for our learning and instruction. Rom. 15.4. And hitherto of these Reasons.  
Now the God of all grace give us to agree and be like minded in the truth and sincerity of the Gospel of jesus Christ: that we may set our hearts to receive & keep whatsoever the Lord hath commanded, and in one accord with one mouth may praise God even the Father of our Lord jesus Christ: To whom be glory and dominion for ever & ever. Amen.    

OTHER ARGUMENTS and Reasons, taken out of diverse Books, old and new, written by the forward Preachers concerning the Ceremonies, Ministry, and government of the Church of England:  
Tending to the same end and proving the same thing with the Reasons here before alleged, vidz That it is notlawfull to hear or communicate with the present Ministry of the Church-assemblies of England.  

The first Argument, taken out of Mr W. Br. Twelve Arguments, made by him against their Ceremonies; and thus applied unto their Ministry.  

ALl Wil worship is sin:  
To hear or communicate with the present ministery of the Church-assemblies of England, in Church Service in manner and form prescribed, is a Will-worship. Ergo  
To hear or communicate with that ministery is sin.   
The Proposition cannot be denied, for the Apostle Paul plainly condemneth Will worship.  
The Assumption may thus be proved:  
All pars of Divine Service and Worship, imposed only by the will and pleasure of Man, upon the communicants in Divine Service, and that of necessity to be done, is Will-worship.  
But to hear or communicate with the present Ministry of the Church-assemblies of England, in Church Service in manner & form prescribed, is 1. a part of Divine Service and Worship, 2. imposed only by the pleasure & will of Men, upon the Communicants in Divine Service, 3. of necessity to be done therein. Ergo,  
To hear or communicate with the present ministery of the Church. assemblies of England in manner and form prescribed, is a Will-worship.  
The Proposition is as clear as the Sun at noon day.  
The Assumption hath three parts:  
1. The first is, That to hear or communicate with the present ministery of the Church of England, etc. is a part of Divine worship and Service. Which cannot be denied.  
2. The second part of the Assumption is: That it is imposed only upon the pleasure and will of man. Which is evident, seeing Man imposeth it upon man, & God hath not in his word appointed their Offices callings and administration, neither required any to communicate with them in Church service, in manner and form prescribed. touching which, besides that we have spoken in the former Reasons, see in their own books what themselves have published: a proof whereof in sundry particulars we have given both heretofore, and in this present Treatise.  
3. The third part of the Assumption is: That it is of necessity to be done in Divine Service. Which is also out of all doubt: For the people stand bound to hear & communicate with them, upon pain of suspension, excommunication, paying twenty pound a month, etc. and God must have no solemn Worship in England, except it be in communion with the same.  
Upon all this it follows, That to hear and communicate with the present ministery of the Church-assemblies of England in manner & form prescribed, is to do that which is a part of Divine worship imposed only by the will of Man, etc.   

The second Argument, taken out of the same Treatise.  

IT is a sin against God for Christians to partake with the ministery of such, as accounting themselves to be servants of jesus Christ, yet do in the execution of their Ministry, give special Honour to Antichrist and his Officers.  
But the ministery of the Church of England is such, as the Ministers account themselves to be servants of jesus Christ, and yet in the execution of their ministery, give special Honour to Antichrist and his Officers. Ergo,  
It is a sin against God for Christians to partake with the ministery of the Church of England.   
The Proposition is manifest and clear to any that have an eye of Reason and any light of Divinity shining in it. For which see, 2 Cor. 6. 14-17. Rev. 18.4.  
The Assumption hath two parts; First, that the Ministers of the Church of England, account themselves to be servants of jesus Christ. Which themselves will freely grant. For here they say, that by way of Excellency they are so.  
The second is, that they do in the execution of their ministery, give special honour to Antichrist & his Officers. Which is proved (If our adversaries will grant, that the Pope is Antichrist, and the Prelates Antichristian officers) by this reason.  
Such a conformity to Antichrist and his Officers in the ministery, as is not only besides the word of God, but in a special manner derogatory to all reformed Churches that have departed from the Synagogue of Rome, is a special honour to Antichrist and his Officers.  
But the execution of the Ministry of the Church of England, is such a conformity to Antichrist and his Officers. Ergo,  
The execuion of that ministery, in the manner aforesaid, is to give special honour to Antichrist and his Officers.  
The Proposition is without exception.  
The Assumption is thus proved:  
To execute a ministery under Antichrists Hierarchy, and that also by virtue of a calling received according to the popish ordering of Ministers, which is not only strange from the word of God and the use of all well reformed churches in the world, but is also drawn out of the Pope's pontifical, wherein he showeth himself to be Antichrist most lively; that is to have conformity with Antichrist and his Officers as is aforesaid.  
But such is the execution of the ministery of the Church of England. Ergo,  
It is to have conformity with Antichrist and his Officers as is aforesaid.  
The Proposition they will not gainsay.  
The Assumption they have granted and published, vidz, That they have an Antichristian Hierarchy and popish ordering of Ministers, strange from the word of God and the use of all well reformed Churches in the world; And, that their Ponticfiall whereby they consecrate Bishops and make Ministers and Deacons, is nothing else but a thing word for word drawn out of the Pope's pontifical, wherein he showeth himself to be Antichrist most lively. Admon. to Parliam. treatise 2. section 14. and 20.   

The third Argument, taken out of the same book of Mr Bradsh. Twelve Arguments, and out of the London Ministers Exceptions, and Lincolnshire Ministers Abridgement etc.  

IF such be the estate of the Ministry of the Church-assemblies of England, as they are bound in their Ministration unto such things, as the using of them in Church Service in manner and form prescribed, is a Will-worship; a giving of special Honour to Antichrist and his members; a performing of Honour more than civil (even a Religious) only to an human Power and Authority; a warranting of the like use of jewish, Turkish, Paganish, or Popish observations; a doing of schismatical Actions; an having of spiritual Communion with the Idolatrous Papists in the mysteries of their Idolatry and Superstition; a mingling of Profane things with Divine; an using of unlawful things in Divine worship; an administering of Sacraments that are not of divine institution; a solemn acknowledging of spiritual Homage, to the spiritual usurped authority of Lord Archbishops & Bishops; an using of human Traditions and Rites enjoined to be performed in God's worship, as necessary to salvation; an apparent means of the Damnation of the souls of infinite numbers of men, confirming them in Superstition and Idolatry; a disgrace of the holy Scripture; a profaning of the Sacraments; an approving of Popish errors, and manifest untruths; an observing of a Liturgy which in the whole matter and form thereof, is too like unto the mass-book, and hath in it sundry things contrary to the word of God, etc. If such (I say) be the estate of the ministery of the Church-assemblies of England, then is it not lawful to communicate with them therein.  
But such is the estate of the ministery of the Church-assemblies of England. Ergo,  
It is not lawful to communicate with them therein.   
The consequence of the Proposition is proved by sundry reasons alleged 
* Abridgement of the book delivered to his Majesty, by the Lincolnshire Ministers. p. 17. etc.  by the Lincolnshire Ministers, though urged by them but against the use of their Ceremonies: which we will now apply unto the communicating with their ministery and ministration aforesaid.  
1. By the second commandment, which forbids all provocations unto spiritual fornication, as the seventh doth unto that which is carnal.  
2. By the commandment and direction God hath given us in his word, † to separate ourselves from Idolaters and Antichristians, and to be as unlike unto them as may be, specially in their religious observations; ‖ to abolish not only all Idols but all the instruments of Idolatry, and that so as we may best show our ‡ utmost detestation to them and * root out the very memory of them, etc. † Levit. 18.3.4 and 19.19.27, 28. Exod. 23.24. Deut. 14.1. and 12.4, 30, 32, 2 Cor. 6. 14-18. Apoca. 18.4. ‖ Gen. 35.2, 4. Num. 33.52. Deut. 12.2.3. 2 King. 23.4, 5. Esa. 27.9. and 30.22.23. Zeph. 1.4. Apoca. 2, 14.20. ‡ Deut. 7.25.26. and 9.21. 1 Chron. 14.12. 2 King. 18.4. and 23.6.8. Esa. 30.22. Jude, 23. * Exod. 23.13. Deut. 12.3. Josh. 23.7. Zach. 13.2.  
3. By the equity & reasons of these commandments which we find set down in holy Scripture. vidz, 1. The detestation which the Lord our God (being a jealous God) beareth unto Idolatry and all the instruments and tokens thereof, as unto spiritual whoredom. Exod. 20.5.6. Deut. 7.25.26. 2. That we cannot be said sincerely to have repent of the Antichristianisme 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. 2 Chron. 33.15. Esa. 1.28.29. and 2. 6.8.9.20. and 30.9.10.11.22. 2 Cor. 7.11. 3. That we shallbe in danger to be corrupted in Religion and doctrine, and to be brought to ruin and destruction, if we conform ourselves to Idolaters & Antichristians in their ministery, ministration, ceremonies, & retain or partake with the monuments of their superstition, yea if we show not all detestation unto them. Exod. 34.12.15. Deut. 7.4.25.26. judg. 2.13. Gal. 2. 5. Rev. 18.4. 4. That our keeping of communion with the Ministers in such Ministration, will be a special mean to harden them in that ungodliness. Ezech. 16.54. 1 Cor. 8.10. 5. That seeing the Prelates are revealed to be great Antichrists, and their ministery and constitutions to be great troublers of the Church at this day, it cannot but be very sinful and hurtful to retain or communicate with them. 2 Thes. 2. 3.4.8.9.10.11. 12. Apoc. 17. and 18. chap. Lev. 18.3.  
4. By the judgement of the godly learned of all Churches & ages, who have constantly taught and given testimony to this truth, that Christians are bound to forsake and cast of the Ministration ceremonies & religious customs of Pagan's jews Antichristians Idolaters & Heretics, and carefully to shun all conformity with them therein.  
And hitherto of such reasons as are alleged by the Lincolnshire Ministers, as is aforesaid. Now for further confirmation of the Proposition, I will also annex these following; being of like nature with the former.  
1. The consideration of the many sins, and those also great and grievous, which ensue upon such practice: as may appear by the particulars noted here in the Proposition, & prosecuted in their Books.  
2. Because the second commandment forbiddeth not only the making, but also the bowing down to any inventions & constitutions of men in the worship of God: And this prohibition of bowing down, includeth not only those that use them, but such also as communicate with them therein. Exod. 20.5.  
3. Because the Lord requireth of us to show all uttermost detestation and forsaking of them, both by word & deed, even casting them away as menstruous , and saying unto them, Get you hence. Esa. 30.22.  
4. Because the imposition & observation of the things aforesaid, is not only upon the Ministers, but upon the people also, & that both in their own persons and in their children. And why should not the people aswell as the Ministers stand fast in the liberty wherewith Christ hath made them free, and not be entangled again with the yoke of bondage? Gal. 5.1.  
5. Because the Lord hath not required this at our hands, that we should serve him by such a ministery and Ministration. Esa. 1.12.  
6. And finally, because the Lord hath straightly enjoined us to forsake all human devises in his worship, and not at all to partake with any of the sins of Babylon. Deut. 4. chap. Rev. 18.4. and 22.18.19. Of which sort, both they and we have proved that these are: as may be seen in their books and ours written hereabout. And thus much of the Proposition.  
The Assumption is proved by Mr Bradsh. in his Twelve Arguments; by the London Ministers in their Exceptions; and by the Lincolnshire Ministers in their Abridgement of the Book delivered to his Majesty: pag. 2-70. etc. compared with the Canons of Anno 1603. etc. The Arguments & other Treatises of the Ministers, show the nature and use of the things enjoined to be of such consequence. The Canons of the Convocation and other Laws and constitutions of their Church, show that the Ministers are bound to such a Ministration: And that upon pain of suspension, deprivation, degradation, excommunication, etc.  
Whereupon some of them have written, that 
* Removal of Imput. of Devon & Cornwall Minist. p. 36.  not Paul himself, if he were living, should be permitted to continue his function, if he would not conform: And, 
‡ Mr Bradsh. Argum. 11.  the whole Solemn Worship and ministery of jesus must stoop and yield to these; And these must not stoop or yield to them. Which howsoever they apply most unto their Ceremonies, yet the grounds of their Arguments imply it also upon their Ministry, and upon the partakers therewith: as may appear by that which hath been said before; & which hereafter followeth.   

The fourth Argument, taken out of the Admonitions to the Parliament, written by the Preachers seeking reformation,  

IF the Offices of the Archbishops, Archdeacon's, Lordbishops, Suffragans, Parsons, Vicars, Parish priests, Stipendaries, and the rest of that sort in the Church of England, be Antichristian & contrary to the Scriptures: then the people of God may not hear or otherwise partake with their ministery in the worship of God.  
But the Offices of the Archbishops, Archdeacon's, Lordbishops, Suffragans, Parsons, Vicars, Parish priests, Stipendaries, and the rest of that sort in the Church of England, are Antichristian and contrary to the Scriptures.  
Therefore the people of God may not hear or otherwise partake with their Ministry in the worship of God.   
The Proposition needs no proof. For what communion hath light with darkness? And what concord hath Christ with Belial? 2 Cor. 6. 14-17. Rev. 14. 9-12. and 18.4. and 22.18.19.  
The Assumption is their own saying, and their plea for reformation many years since. Admonition to the Parliam. treatise, 1. and 2. section, 14.18.20. etc.   

The fift Argument, taken out of the Offer of Conference or disputation, tendered by some of the silenced & deprived Ministers, to the Archbishops and Bishops, etc.  

IF these Propositions be true, 1. That all matters merely Ecclesiastical, which are lawfully imposed upon any Church, are such as may be concluded necessarily from the written word of God: 2. That all human Ordinances used only or specially in God's worship, whereunto they are not necessary of themselves, are simply unlawful: 3. That every true visible Church of Christ is such a spiritual Body politic, as is specially instituted by Christ or his Apostles in the New Testament: 4. That 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, & to execute all other Ecclesiastical Censures: 5. That the Pastor of a particular Congregation is the highest ordinary ecclesiastical Officer in any true constituted visible Church of Christ: 6. That it is the Office of every true Pastor to teach and to govern spiritually only one Church or Congregation immediately under Christ: 7. That the Office & Calling of Provincial and Diocesan Prelates is contrary to the word of God: If (I say) these Propositions be true, than it is not lawful to hear or have any spiritual communion with the present Ministry of the Church-assemblies of England.  
But the Propositions aforesaid are true.  
Therefore it is not lawful to hear or have any spiritual communion with the present ministery of the Church-assemblies of England.   
The Major is of necessary consequence, and not to be denied: 1. Because their Ecclesiastical matters Constitutions Offices & Ministration, called into question, cannot be concluded from the written word of God; but are human Ordinances, never instituted by Christ or his Apostles: And therefore are unlawful to be received or bowed unto in God's worship. Exod. 20.4.5. and 23.13.24. Deut. 12. 28-32. 2 Cor. 6. 14-17. 1 Tim. 5.22. and 6.13.14. Jude, ver. 3. & 23. Rev. 22.18.19.  
2. Because by the consequence of these Propositions, they have not in their estate either true Churches or true Ministers. And with false Churches and false Ministers, we may not have any spiritual communion. Hos. 4.15. Amos. 4.4.5. joh. 10.5. Reve. 14. 9-12. and 18. 4.5.  
3. Neither can it be but that such practice must needs imply in them which do it, that either they hold the Propositions aforesaid to be false (which they aver to be true) or at least that they walk corruptly & halt between two opinions. 1 King. 18.21.  
The Minor is professed and published by themselves, and offered to be maintained against the Archbishops and Bishops and all their adherents, by the late silenced and deprived Ministers in England. Offer of Conference, pag. 1.2.  
Where also note, how themselves hold it lawful, upon the Prelates proceed, that 
* Offer of Conference, pag. 39  both the Ministers and people of the Church-assemblies of England may leave their ordinary standing in those Churches. Which if it prove not a lawful separation like ours, it willbe found to be a very schism among themselves.   

The sixth Argument, taken out of diverse Treatises written in behalf of the Ministers of Devonshire, Cornwall, Lincolnshire etc. also out of the Admonitions to the Parliament, & out of Mr Cartwrights, Mr Vdal's, Mr jacobs', & other of their books, written of like argument.  
IF these Assertions be true, 1. That that Church-calling for which the Scripture giveth no express warrant, is merely usurped & utterly unlawful: 2. That as it is not lawful to bring in any strange doctrine, so is it not lawful to teach the true doctrine, under the name of any other function than is instituted by God; And, that God hath not only ordained that the word should be preached, but hath ordained also in what order and by whom it should be preached: 3. That the Word of God contained in the Writings of the Prophets and Apostles, is of absolute perfection, given by Christ the head of the Church, to be unto the same, the sole Canon and rule of all matters of Religion, and the worship and service of God whatsoever: And that whatsoever done in the same service and worship cannot be justified by the said word, is unlawful: 4. That a true visible Church is a company of men, ordinarily joining together in the true worship of God: And, that all such Churches and Congregations, communicating after that manner together, in divine worship, are in all ecclesiastical matters equal, and of the same power and authority, and that by the word and will of God they ought to have the same spiritual privileges, prerogatives, officers, administrations, orders, and Forms of divine worship: 5. That every established Church or Congregation ought to have those spiritual officers and Ministers which are enjoined by Christ in the new Testament, and no other: 6. That the ground of Church-government, is the Kingly function of Christ, who is the Head of the Church, and whom it properly concerns to make laws by which to govern the Church. 7. That the Scripture hath delivered an exact platform of Policy for the House of God which is the Church: And, The word of God describeth perfectly unto us, that form of governing the Church which is lawful; & the officers that are to execute the same; from the which no Christian Church ought to swerve. 8. That the form of Church-governement in England is an human ordinance; yea & the very same, by which Antichrist rose unto his intolerable Tyranny in God's Church. 9 That it robbeth the Church of lawful Pastors, Elders, and Deacons. 10. That Diocesan Bishops have not any place nor part at all in any true and proper visible Church of Christ 11. That it is the natural and immutable office of a Pastor both to Teach and to Govern (with the assistance of other Elders) his own flock. 12. That the right & true Discipline Ecclesiastical in each proper Visible Church, is one main part of the ordinary means of salvation appointed by God for every soul: and that this in the Church of England is utterly wanting. 13. That Diocesan Bishops, etc. do (by necessary consequence) deny Christ the Saviour to be our entire and perfect Prophet and spiritual King (by taking away from him some proper parts of his Prophetical and Kingly Offices), impugn the Foundation of saving faith, and are contrary to God's word. 14. That Christ is the only teacher of his Church, and appointer of all means whereby we should be taught and admonished of any holy duty, & whatsoever he hath thought good to teach his Church, and the means whereby, he hath perfectly set down in the holy Scriptures, so that to acknowledge any other means of teaching and admonishing us of our duty, than such as he hath appointed, is to receive another teacher into the the Church besides him, and to confess some imperfection in those means he hath ordained to teach us by: If these Assertions (I say) be true, then is it unlawful to have communion with the present Ministry of the Church-assemblies of England.  
But the foresaid Assertions are true:  
Therefore it is unlawful to have communion with the present ministery of the Church-assemblies of England.  
The Proposition agreeth with that of the former Argument, and addeth weight unto it. For, besides that which there is said, it cannot stand with the Homage due unto Christ the King and Head of the Church; with the sound acknowledgement of the sufficiency of the Scripture & word of God; with the careful using of the means of salvation appointed by God for every soul; with the faithful renouncing of all human ordinances in God's worship, and utter detestation of Antichrist, etc. to have communion with the ministery of the Church-assemblies of England: seeing they are not lawful Pastors or Ministers, having the natural and immutable Offices appointed by Christ, nor performing the worship of God according to the Canon of his word; but stand in subjection to Provincial and Diocesan Bishops, receiving their Ministry from them, and executing it under them, who are contrary to God's word, and against the Prophecy & Kingdom of jesus Christ: etc. So as to hear and communicate with their Ministry, were to worship God after an unlawful manner, and to acknowledge other offices and means of teaching and governing the Church, than such as Christ hath appointed: and consequently to receive an other Teacher & King into the Church besides him, and to confess some imperfection in those offices and means which he hath ordained to teach & govern us by. etc.  
The Assumption is their own, acknowledged & confirmed by themselves in diverse of their books: Namely, The Removal of certain Imputations laid upon the Ministers of Devon: and Cornwall, pag. 22. 39 T. C. reply, 1. Pag. 83. English Puritanisme, p. 1. 5. 6. 12. 13. 24. The Demonstrat. of Discipl. pag 1. Admonit. to the Parliam. treatise, 1. and 2. Sermon on Rom. 12. pag. 36. 37. Mr jacobs' Reasons proving necessity of reforming the Churches in England, pag. 33. 35. 51. 52. 53. The Abridgement of the Book delivered to his Majesty by the Lincolnshire Minist: pag. 31. 32. 77. 78. etc.  
And let it here be observed, that although the case be thus clear, by their own writings, against their Church and Ministry: yet 
* Mr. Bradsh. Argum. 12. London Ministers Protest. Mr jacobs', Mr Hilders. Mr Stones, & others writings. etc.  they cease not to impute schism unto us for separating from them in such estate; they pretend that the main cause of our separation, is because of their Ceremonies; they hold and plead that the Churches of England, as they be established by public Authority, are true visible Churches of Christ; and that their Ministers, are faithful Pastors, and true Ministers of Christ, etc. Accusations, pretences, opinions and pleas, that sort very ill with their Propositions and Assertions: and are so much the more strange in them, as they have, besides all the former Positions & many other the like, affirmed expressly, that they lack both a right ministery of God, & a right government of his Church according to the Scriptures; that they have an Antichristian hierarchy; & a liturgy culled & picked out of the Popish dunghill the Massebook full of all abominations; and that the controversy betwixt the Prelates & them, is not for a cap a tippet or a surplus, but for greater matters concerning a true ministery and Regiment of the Church according to the word. Which being once established, the other melt away of themselves. Admon. to the Parliam. treatise, 1. & 2.  
Thus have they written and judged themselves heretofore. Now if their Church and Ministry were altered, it would be known. But seeing it is not, how is it that they keep not more to the greater matters in controversy; but insist so much upon the lesser, which would melt away of themselves, if the other were once established? And why blame they us, for separating from their false ministery, unlawful worship, and Babylonish constitution of their Church? Or why consider they not, that the extent of their Propositions and Assertions reacheth, not only to their Ceremonies, but also to their Ministry, Liturgy, and Church itself?  
Now therefore if they can make to accord together, their judgement with their practice, their writings with their walking: it is more than time & needful that they did it, & that they did it sound from the word of God. For as yet what do they else, but with one mouth both bless and curse; and with the one hand build up that which with the other they destroy, and so make themselves trespassers? Gal. 2.18.   

The seventh Argument, taken out of Mr Bradsh. book aforesaid: vidz out of the tenth Argument of that Treatise.  

IT is a sin against Christ the sole Head of the Church, to have spiritual communion with those Ministers, which in the administration of Divine things, do either by word or deed, solemnly profess & yield a spiritual Homage, to an usurped spiritual authority in the Church.  
But the Ministers of the Church-assemblies of England, do even in the administration of Divine things, by solemn deed, profess and yield a spiritual Homage, to the spiritual authority of Lord Archbishops and Bishops, which is usurped. Ergo,  
It is a sin against Christ the sole head of the Church to have spiritual communion with the Ministers of the Church assemblies of England.   
The Proposition may not be gainsaid: For all spiritual power usurped over the Churches of God, is an Antichristian authority, and to communicate with those Ministers which profess spiritual homage thereunto, is to communicate with such as profess spiritual homage unto Antichrist, which must needs be a sin against Christ the sole head of the Church.  
The Assumption hath two parts:  
1. That the Ministers of the Church of England do even in the administration of Divine things, by solemn deed, profess and yield a spiritual Homage to the spiritual authority of Archbishops and Lord Bishops.  
Which is most evident, because they preach the word and administer the Sacraments by virtue of their calling received from the Archbishops and Bishops, who give them authority hereunto at their ordination, saying to every one of them, 
* Book of ordering Priests fol. 14.  Take thou authority to preach the word of God, and to Minister the holy Sacraments in the Congregation, where thou shalt be so appointed: Which things themselves cannot deny to be mere Ecclesiastical, Religious and spiritual Actions, enjoined among them to be done by offices & callings received from the Prelates Ecclesiastical and spiritual authority: So as the doing of them by virtue thereof, must needs be a solemn declaration of spiritual homage yielded to the same authority.  
2. The second part of the Assumption is: That the authority of their Lord Archbishops and Bishops is an usurped authority. The confirmation whereof, Mr Bradsh. setteth down in these words following:  
This is sufficiently proved of late by Mr jacob, in his 1. Assertion by many reasons. Only because the weight of the Argument leaneth upon it, I will use one Reason.  
Those Officers & Rulers in the Church that make claim to be of Divine institution, challenge to themselves Apostolical authority and jurisdiction as the only Successors of the Apostles; to sit only in Moses chair; To have sole power of the Keys; To cut from the visible Church, and receive again: To have power of creating & displacing all other ecclesiastical officers; To be the Universal Pastors of whole Dukedoms and Kingdoms, under whom all other Pastors are as Curates, etc. And yet for all this, are such as stand and are supported only by human Traditions & Ceremonies, such as a civil Magistrate may without sin, put out of the Church, and such as the true Churches of God may renounce (and yet continue the true Church) as Antichristian Usurpers & spiritual Tyrants: (I say) all such Officers and Rulers exercise an usurped authority in the Church:  
But our Archbishops & Bishops are such Rulers and Officers as are aforesaid. Ergo,  
They execute an Usurped power over the Church.  
The Proposition may easily be justified. For if inferior officers, vidz Pastors of particular Congregations, have had & may have firm continuance in the Church, without these human devises and inventions; If the Magistrate cannot without sin put them out of the Church; And if those can be no true Churches that renounce to have particular Pastors and Ministers over them, it must much more hold in such Church-officers and Rulers as these are, if their authority be lawful & good: For whilst the Apostles lived, they needed not any human Traditions and devises to support their authority: The Magistrates that sought to put them down sinned with a high hand: And that was no Church, that renounced and disclaimed their Office, Authority and jurisdiction.  
The Assumption is as easily justified. For 1. they make claim & Title to all those Prerogatives before rehearsed in the first part of the Proposition, and unto more than that, as shallbe proved if it be denied.  
2. It is an Emblem of their own NO CEREMONY, NO BISHOP. Ergo, No human Tradition and Invention, no Bishop, Ergo, The office of a Bishop is supported by them either only or specially.  
3. Their Ecclesiastical jurisdiction is derived from the King, else it is a flat denial of his Supremacy. Also themselves grant in their last Tables of Discipline, That the King hath power to increase or diminish the Circuit of a Bishopric: That he may make two or more Bishoprics of one, & one Bishopric to be two or more: Yea what should hinder but that he may divide the Bishopric of London into 800. For where God hath not defined the number of Parishes that a Bishop is to reign over, it must needs be a thing indifferent: In which by their own Doctrines the King hath authority without sin, to dispose. If therefore the King may as well (notwithstanding any thing in the Law of God) give the Keys of the Church to every particular Pastor of a Congregation, over his own Congregation, as to a Bishop over a Diocese, which taketh away the very Essence of an English Bishop, He may without sin take away the very Office of the Bishop, which consists in having jurisdiction over many Congregations. etc.  
4. There is no true & sober Christians but will say that the Churches of Scotland; France, the low Countries, and other places (that renounce such Archbishops and Bishops (as ours are) as Antichristian & usurping Prelates) are true Churches of God: Which they could not be, if the authority and prerogatives they claim to themselves, were of Christ, and not usurped. For if it were the ordinance of Christ jesus, that in every Kingdom, that receiveth the Gospel, there should be one Archbishop over the whole Kingdom: One Bishop over many hundred Pastors in a Kingdom, and all they invested with that authority and jurisdiction Apostolical which they claim iure Divino, to be due unto them, and to reside in them, by the ordinance of Christ, certainly that Church that should renounce and disclaim such an authority, ordained in the Church, cannot be a true Church but a Synagogue of Satan. For they that should renounce and deny such, must needs therein renounce and deny Christ himself. Thus the Assumption is cleared.  
And thus the cause is yielded, by themselves: who in their own writings speak and reason in such sort, as hath been showed. Which I thought good thus to apply to their present estate, & further manifestation of the truth. And thus much concerning these Arguments & Reasons. Which now I leave to the consideration of all that are of judgement and conscience: exhorting them as they love the truth and their own good, 
1 Thes. 5.21. Psal. 119.59  to try all things by the word of God, to consider their ways, and to turn their feet into his testimonies.  
And I pray the Lord God of all glory and goodness, to discover and consume the apostasy of Antichrist daily more and more; to make the light and power of the Gospel of Christ shine forth and prevail against all enemies and hindrances; & to give his people of all estates and nations to walk in the light and comfort thereof, to the praise of his Name, and eternal life, by jesus Christ: who is God overall blessed for ever. Amen.  jer. 50.29. 
Call together 
* the mighty  many against Babel, all that bend the bow, besiege her round about, let there be no escaping for her: recompense her according to her work, according to all that she hath done, do unto her: for she hath been proud against the Lord, against the holy one of Israel.    

A Table of some principal things contained in this Treatise.  

THat it is not lawful to hear or have any spiritual communion with other ministery then that which Christ hath given unto his Church. pag. 1. 17. 51. 63. 70. 78. 87. 93. etc.  
That the Ministry given by Christ, is of Apostles, Prophets, Evangelists, Pastors and Teachers, spoken of Ephes. 4. p. 2. 4. 5. 7. 22. etc.  
That the Ministers of the Church of England are none of these. p. 3. etc.  
Of the objection made about hearing the Scribes and Pharisees. p. 14.  
That the Ministry of the Church of Engl. is the Ministry of Antichrists Apostasy. p. 18. etc.  
Of the Prelates being spiritual Lords, Diocesan and Provincial Bishops, Antichristian usurpers, etc. p. 19 etc. and p. 70. 71. 101. 102. 110.  
Of the examples of Timothee and Titus alleged for them. p. 22. etc.  
Two Questions, about the ordinance of Christ, and the apostasy of Antichrist, touching the Ministry and government of the Church. p. 26.  
How the Ministers of the Church of England are made Deacons, Priests, Bishops and Archbishops: And whereunto they subscribe. p. 30. etc.  
That the Ministry of that Church obeyeth not Christ in his ordinance as their Prophet Priest and King. p. 39 105.  
That it is set against and exalted above the holy things and constitutions of Christ. p. 41.  
That it appertaineth not properly to any estate, civil or ecclesiastical, but only to the body and religion of Antichrist. p. 42. 43.  
That the King may and aught to suppress it throughout his Dominions. p. 44.  
That the Lord will abolish it, by the light and power of his Gospel, with the spirit of his mouth and brightness of his coming. p. 46.  
That the Ministers with the people in that estate worship the Beasts image, and receive his mark in the forehead or hand. p. 51. etc.  
That they derive not their power and functions of ministery from Christ the head of the Church. p. 63. etc.  
That though they be of good gifts and teach many true doctrines, yet it is no warrant to communicate with their ministery. p. 66. 75. 92.  
That they work upon the consciences of men by virtue of a false spiritual calling. p. 70. 109. 110.  
Of the Apostles not ceasing to preach in the Name of jesus, at the commandment of the Rulers of Israel. p. 73. 74.  
That the ministery of the Church of Engl. is a strange Ministry. p. 78. etc.  
Of the conspiracy of Corah Dathan Abiram etc. p. 79.  
That it is unlawful to present our bodies at false worship. p. 81. etc.  
Of Naaman's example alleged for that purpose. p. 82.  
That the ministery of the Church of England is not from heaven, but of men. p. 87.  
That it giveth honour to Antichrist, and is derogatory to the reformed Churches. p. 95.  
Divers testimonies of their own, and of the Martyrs & others, against their ministery and Church estate. p. 6. 13. 15. 21. 30. 33. 36. 41. 44. 59 65. 73. 76. 79. 88 93. etc.  
Also the grounds of Mr Bradsh. Arguments, and of the London, Lincolnshire, Devonshire, and other silenced Ministers, their Exceptions, Abridgement, Answers, and Offers, applied against them. p. 93. etc.    

Faults escaped.  
Pag. 63. lin. 6. & 7. read thus: of Engl. is such as deriveth not.  
Pag. 78. lin. 22. Num. 15.39.  
Pag. 85. lin. 8. will from the hot.  
Pag. 94. line 29. (annex this in such of the books where it is wanting) and God must have no solemn Worship in England, except it be in communion with the same.  
Pag. 95. lin. 19 put in the margin, Mr Bradsh. Argum. 2.  
Pag. 110. lin. 10. annex this, And their own reasons alleged against the use of the Ceremonies do also prove it.