MY dear Brother in Christ, no lesse then by birth; I have perused the Ordi­nance for ejecting of Scandalous Mi­nisters, and finding it likely enough to send you a Pastor, that shall have have no authority from the Church, have thought it necessary for me, to give you the rea­sons of that opinion which I declared unto you, that in that case, you ought not in conscience to acknow­ledge such a for one your Pastor, by going tohear him preach, and seeming to joyn in his Prayers, much lesse to receive the Eucharist at his hands, if such a one shall be so audacious as to celebrate it.

This that I may do, I must first propose the Case, as it is stated by those Acts which pretend to settle Religion among us. For, first, the Act whereby the present Government is esta [...]shed, declareth, that the Christian Religion contained in the Scriptures shall be held forth, as the publick profession of these Nations; And that, such as profess Faith in God by Jesus Christ, though differing from this pro­fession, in doctrine, worship, or discipline, shal be pro­tected in the exercise of their Religion, excepting Popery and Prelacy, and those who under the pro­fession of Christ, hold forth, and practise licentious­nesse. In prosecution hereof an Ordinance is issued [Page 2] forth, giving commission to certain persons, named in it, to examine and try all that have come into possession of Churches since April. 13. 1653. all that have augmentations from Parliament, all that shall pretend to come into Churches that shall be void, whether fit for the Office and Benefice, by no other Rule, then the Certificate of three godly Neighbours, (one at least a Minister) concerning their conversation in godlinesse upon their own knowledge, and the judgement of five Commissi­oners, that the grace of God is in their hearts, and that they are fit to preach. In further prosecution hereof, issues forth this Ordinance, whereby, no man is made scandalous for his judgement, but he that is liable to the Act against Blasphemy of Aug. 9. 1653. And with him is ranked, he, who shall fre­quently and publickly have read the Service since Christmasse 1653. whereby it appeareth, that those who have declared their perseverance in the Religion which they have hitherto professed, by reading the Service, are therefore counted scanda­lous; But those that can obtain the certificate of such men as these Triers count godly men, together with their own opinion, that so they are, and fit to Preach, are thereby qualified in Law, to be Pastors of Parishes: And consequently to succeed those that adhere to the Christianity which hitherto they have professed, being cast out by the Commissioners for ejecting of scandalous Ministers.

In the first place then, I say, that the effect of these Laws is, to nullifie, and make void one Ar­ticle of t [...]e Creed, which hithe [...]to to we professe; To wit, the belief of one holy Catholick and Aposto­lick [Page 3] Church. This word Church may signifie two things. First, onely the whole number of Christians; Secondly, a Communion and corporation of those that professe true Christianity, founded by the will of God, and the ministery of our Lord Christ, and his Apostles. That Christians, when they professe to beleeve the Catholick Church, do not mean, that they beleeve that there is in the world a num­ber of men that professe to be Christians, it is ma­nifest, because all Christians hope to be saved by their Faith: but they cannot hope to be saved, by beleeving that which they see; Now all men see, that there is such a company of men in the world: therefore when they say, they beleeve the Catho­lick Church, as part of that Faith, whereby they hope to be saved, they do not professe to beleeve that there is such a company of men, but that there is a Corporation of true Christians, founded by our Lord Christ and his Apostles, which Hereticks and Schismaticks cannot have Communion with, and that they hope to be saved by this Faith, as be­ing members of it. And this is that, which the stile of the holy Catholick and Apostlick Church signifies, as distinguishing the Body of true Chri­stians, (to wit, so far as profession goes) from the Conventicles of Hereticks and Schismaticks. For this title of Catholick would signifie nothing, if Hereticks and Schismaticks were not barred the Communion of the Church. And let no man imagine, that the Schisme which the Reformation hath made between us and the Church of Rome, hath dissolved the obligation of being members of the Church: if that change which is called Refor­mation, [Page 4] preserve not such a Church, as ought to be acknowledged for a true member of the whole, or Catholick Church, it is no Reformation, but the destruction of Christianity. Now when these Laws inable Souldiers, and Justices of the Peace, as well as those that call themselves Ministers, to make publick Preachers; as well such as have re­ceived no Ordination from the Church, as those that have; It is manifest, that all difference between Clergy and People, is by them dissolved, and made void; And by consequence, the Corporation of the Church, which grounds and creates all the difference, which hitherto by all Christians hath been received, between these two qualities. True it is, that for the present, as well those who have law­ful authority to officiate the publick Service of God by Ordination from the Church, are admitted or maintained in their Benefices by these Laws, as those that have none; Though it be wel enough known, that those who have such authority do pretend to act by vertue of it, and not by this Law, further then, as by submitting to it, they remove that force, which hin­ders their right, otherwise gotten, to take effect. But it is as true, that supposing this Law to continue an age, none such can remain. And when none such remains, then there shall be no Church in England, but by equivocation of words, if the premises be be true. And therefore, those that acknowledge such as have [...]o other authority but from this pow­er, for their Pastors, cannot consequently professe to beleeve one Catholick Church, nor hope for salva­tion by being members of it. For supposing for the present, though not granting, that the power which makes these Laws is from God, yet can it not be [Page 5] pretended to be from our Lord Christ and his A­postles. And therefore this authority derived from it, cannot be derived from any act of theirs con­stituting the Church, and inabling it to give this authority, by acknowledging whereof, Christians presume that they are members of the Church.

Now that you may see why the belief of Christs Church is an Article of our Creed; I say further, that you cannot acknowledg such men for your Pastors, because you are not secured by these Laws, that they are not Hereticks. For, seeing the Act of Establishment pretends onely to hold forth the Christian Religion contained in the Scriptures, and that all the Heresies that are this day in the world, do maintain themselves to professe the Christian Reli­gion contained in the Scriptures, it is manifest, that these Laws provide not, that they shall not be He­reticks, which are sent you for Pastors. Here I must not complain, that, whereas all that professe Faith in God by Jesus Christ, though differing from the profession held forth, are protected in the ex­ercise of their Religion, Pop [...]ry and Praelacy are excepted; though it cannot be denied, that both profess Faith in God by Jesus Christ. Nor, that, those who hold the profession established by the Laws under which we were born, are resused that protection, which is tendred Socinians, enemies of the Trinity and satisfaction of Christ, who manifest­ly profess Christian Religion contained in the Scrip­tures, and Faith in God by Jesus Christ. For, my bu­siness is not to say, what they that made these Lawes, should have done by them; but, what you are to do now they are made. But, if it be answered, that, [Page 6] those that make these Lawes, repose trust in them to whom they grant these Commissions, that they will not take any to be godly men that are Here­ticks; To this I say, that will not serve your turn for several reasons. For, those that professe all that the Law requires them to professe, that is, Faith in God through Jesus Christ, and the Christian Religion Contained in the Scriptures, cannot be judged ungodly for whatsoever they professe besides, by any Power derived from this Law, but by an arbitrary power to be exercised at the will of the Commissioners. And, how are you assured that no Heretick shall obtain a certificate of three Neighbours, and so an­swer their demands, that they shall have cause to think him in Gods grace? However; you are not warranted to trust your salvation, and the salva­tion of those that depend on you, either upon the judgement of these Commissioners, or of them that make the laws. If it be demanded, why the secu­lar Power, and the Commissioners thereof are not as well to be trusted with the salvation of the peo­ple, as those that may pretend authority from the Church? the answer is ready: That, when you acknowledge a Pastor sent by the Church, you nei­ther trust his person, nor the person of him that sends him, but the Laws which the Church hath received from our Lord and his Apostles: in as much as, by professing Christianity so limited, and according to them to exercise the function which he receiveth, he becomes qualified for the charge in which you ac­knowledge him: which Laws he that destroyes, by dissolving the Corporation of the Church, de­stroyes the trust you are to have in those whom [Page 7] you acknowledge your Pastors, that they are not Hereticks.

And here I must not fail to give you notice, that those Presbyterians and Independents, who, having departed from the Church of England, upon pre­tence of erecting Presbyteries and Congregations, do now make themselves Commissioners to execute these Laws, which destroy both Presbyteries and Congregations; have thereby destroyed the ground of all trust which the Church might have had in them, for conduct in Christianity. For what pro­fession can it be presumed that they will hold, when they hold not that, for which they have destroyed the Unity of the Church? which is the reason, why Hereticks and Schismaticks, though they may be re-admitted to the Communion of the Church upon repentance, yet, by the Rules of the Catho­lick Church cannot be re-admitted to be of the Clergie. These Apostacies having made them un­capable of that trust, which the Church must neces­sarily repose in the Clergy.

That you may see this is not for nothing, I say further, that there is among us a damnable Heresy of Antinomians, or Libertines, formerly, when Puri­tans were not divided from the Church of England, known by the name of Grindletonians and Etonists. These, do beleeve so to be saved by the free grace of God, by which Christ died for the Elect, that true faith is nothing but the revelation hereof, and by consequence, that all their sins, past, present, and to come, being remitted by this grace; to repent of sin, or to contend against it, is the renouncing of Gods free grace, and saving faith.

Another opinion there is, which I cannot say the Presbyterians hold, or require to be held; but in regard their confession of Faith, and Catechisme disclaimes it not, and therefore allows them that hold it to be of their Faction, may well be said to maintain it; That, for a man to beleeve that he is praedestinate to life, and that Christ died for him, is that faith, which alone justifieth a Christian. Whe­ther of these opinions is the better, or the worse, or, what is the difference between them, let the parties dispute. This I say, that, allowing the merits and satisfaction of Christ to the Elect for remission of sins, and a title to everlasting life, in no considerati­on, but of their persons, it is more reasonable to say, that they can never become guilty of sin, then, that the remission of their sins, and their right to life, should depend upon the knowledge of their prae­destination revealed by Faith: seeing nothing is true because it is beleeved, but beleeved because it is true. And therefore, I say, that both of these o­pinions are destructive to the foundation of faith which the Church of England teacheth, when, in the Office of Baptisme, and the beginning of the Catechisme, it requireth all that are baptized, not onely to profess the Faith of Christ, but to renounce the flesh, the world, and the devil, and to fight with them till death, for the keeping of Gods Commandments, as­suring them hereupon, that they are regenerate and adop­ted Gods children by his Grace in Christ. For he that is saved by undertaking and persevering in this, can­no [...] be saved by beleeving, that he is absolutely pre­destinate to life without it. For, I must say, that it is one thing to be absolutely predestinate to life; [Page 9] another thing to be predestinate to life, by being absolutely predestinate to persevere till death. For he that is predestinate to life, by being absolutely predestinate to persevere in the Covenant of Grace till death, is predestinate to life in consideration of the Covenant of Grace, in which he is predestinate to persevere. And whether a man can be absolutely predestinate to persevere in it, of his own free-will, and vo­luntary choice, or not, is that which remaines in dispute among Divines, which I suppose not here, to be either true or false. But to say, that a man is absolutely predestinate to life, and to say, that he is predestinate to life, in consideration of his undertaking and persevering in the Covenant of Grace, which must be the act of his own free-will and choice, is to say express contradictions, and to destroy the Covenant of Grace, (into which, by the Baptisme of the Church of England, every man en­treth) and all hope of Salvation, which is meerly imaginary, if not grounded upon it. Seeing then, that the trial upon which these Commissioners pro­ceed, is, the marks of predestination, whether true or false, not distinguishing whether they suppose the Covenant of Grace, the undertaking of it, and persevering in it, or not; I say, that you are no way secured by these Laws, that the Triers themselves, much lesse those whom they shall send you, are not complices of this damnable Heresy.

I must not forget to advise you, that Dell, one so far of this Heresy, that he hath written a Book a­gainst Baptisme it self, is now, and is acknowledged by these Commissioners, master of a Colledge in the [Page 10] University, (whereof several fellows have been no­torious Preachers of this Heresy) who cannot be acknowledged a member of the Church by any good Christian.

The like I alledge in regard of the Sect of the A­nabaptists. In which point I must suppose two things. First, that the Christian Faith supposeth Original sin. Secondly, that without Baptisme there is no cure for it; which depends upon the Pre­mises, that there is no absolute predestination, without consideration of the Covenant of Grace, which Baptisme executeth, to cure it. For, what­soever our Lord meant, when he said, unlesse ye be born again of water—it is manifest, that, though no man can become a true Christian, without the operation of the Holy Ghost, yet the Grace of the Holy Ghost dwelling in a man, is not granted, but, in consideration of his entring into the said cove­nant, and that this onely is the cure of Original sin. There is then no necessity of shewing an expresse precept in Scripturre, that all Infants be baptized: or that the Church from the A­postles time did Baptize all while they were In­fants. If the Christian Faith suppose Original sin, if no cure for that, but by the covenant of Grace, if no execution of that Covenant, but the Baptisme of the Church, (unlesse, where the outward act is pre­vented by inevitable necessity, after the inward de­sire thereof was sufficiently resolved and declared) then is this necessity a constraining precept, and hath been so reputed by the Church, even since the A­postles; which alwayes hath taken order, not that all should be baptized Infants, but that no Infant [Page 11] should die without being baptized. For, the diligent watch over all occasions, that might carry Infants out of the world unbaptized, observed by the Church from the beginning, though neglected since, de­monstrateth, no legal assurance of the salvation of such as should die unbaptized, whatsoever might be presumed of Gods goodnesse over and above what he declareth. But, as for those that shall be­come obliged and engaged to the covenant of grace, by being consecrated to God through the act of the Church, thereby obliging it self to shew them the truth of Christianity, which obligeth all to whom it is shown; the necessity aforesaid, together with the practice of the Church, is a legal presumption, of the cure of Original sin, and the opening of Para­dise, which it onely shutteth. If therefore our A­nabaptists do not believe original sin, they are Pe­lagian Hereticks. If, beleeving it, they beleeve not­withstanding, that it is cured by Predestination without the Covenant of Grace, they fall into the damnable Heresy premised: And seem to make, not onely that Baptisme whereby they make void the Baptisme received in the Church of England, a re­nouncing of the Christianity which they received and professed at their Baptisme; but, that also, which they give those whom they will not have baptized while they are infants, utterly void, and ineffectu­al towards God, as not pretending to bring them into Covenant of Gods Grace by Christ, that is, into the profession of the true Faith, and of figh­ting against sin till death, under the same: which, they that beleeve Salvation by Gods Predestination revealed by faith, without undertaking and perse­vering [Page 12] in the Covenant of Grace, can by no means pretend to do. Seeing then, that the necessity of Baptisme cannot be denied, but upon such a ground, as voideth the Covenant of Grace, and seeing the Triers are either Anabaptists them­selves, or complices in the same Commission with Anabaptists (whereof there are in the Com­mission of Triers, five or six that I hear of by name, and how many more God knows, and in the Com­mission for ejecting of scandalous Ministers, in one County of Hertford, nine of fifteen, as I am cre­dibly informed) it is evident, that, by these Laws, you are no wayes secured of having Anabaptists for your Pastors, who are expressly Schismaticks (forsaking the Church for that which the Church alwayes did), and, by consequence of the premised reasons, Hereticks.

As the Baptisme of those men whom they pre­tend to send you for Pastors, is, by this reason, void in point of right, so the Eucharist which they may pretend to celebrate, will be void of the effect of a Sacrament toward you, but not void of the crime of Sacriledge towards God. The reasons are two. The first, because those who have not received the Order of Priesthood shall pretend to celebrate it. For, the Scripture, interpreted by the un-in­terrupted practise of the Church, allows no man, under the Order of a Priest, to celebrate the Eucharist. Not, as if those who call themselves Ministers did commit this Sacriledge, in consecra­ting the Eucharist: Though the name of Ministers signifies no more then deacons, and, that it is truely [Page 13] Sacrilege for deacons to celebrate the Eucharist: But, because those whom the Church lawfully gives not the power of celebrating this Sacrament to, (though, by mis-understanding, those whom it gives it to, may be called Ministers, and ought to be called Priests) their Eucharist is no Sacrament, but Sacrilege. The second, because they know not, nor acknowledge, the Consecration, that is requisite to the celebration and beeing of this Sa­crament, by the same Scriptures, understood ac­cording to the un-interrupted custome and practice of the Church. For, the whole Church of God, al­lowing the elements consecrated to be the Body and Bloud of Christ mystically, or in the Sacra­ment, alloweth this change to be made by the con­secration, before which they were onely Bread and Wine. Not, as if after the Consecration they were not so, but because they are then become that which they were not afore, to wit, the Sacrament of Christs Body and Bloud, or the Body and Bloud of Christ spiritually, and mystically, that is, in the Sacrament. This Consecration being exactly maintained by the Church of England, they that presume to celebrate the Eucharist, without ac­knowledging the fame, and pretending to destroy the Law by which it is exercised, must be pre­sumed, not to acknowledge the necessity thereof, to the being of this Sacrament. And therefore, they, and their complices in the Communion there­of, to be guilty of the Body and Blood of Christ, as not distinguishing a signe of mans institution from a Sacrament of Gods appointment and Ordi­nance.

As for the Office of Preaching and Praying, which they pretend to, in behalf of the Church, I will mark you out two monstrous Impostures, in all the Sects of this time. The first is this ground of the blessed Reformation of Religion in England; That the Church is not to assemble for the Service of God, but when there is preaching. This seems to stand upon a very grosse mistake, of those passages of the Apostles writings, which de­clare, the necessary means of salvation to consist, in hearing the Gospel preached; As if they were meant of Sermons in the Pulpit, which are one­ly made to those that are already Christians, not of publishing the Gospel to those that knew it not afore, convincing them that it is true, and instru­cting them wherein it consists. Or, as if those that are already Christians wanted any thing ne­cessary to Salvation, supposing them to persevere in the Christianity which they have professed. Not as if their Christianity did not oblige them to hear Sermons, when the authority of the Church assures them to be without offence; But, because, the Offices of publick Praiers, and the Praises of God, especially in celebrating the blessed Eucha­rist, are the end of all that instruction in Christianity, which Christians receive from the Church; and therefore, all Preaching subordinate to the same, as the means to the End: And because, they may be daily so frequented, without offence, and to the in­crease of the reverence of Christianity, as the experience of our time shows, that Preaching cannot be. The second is, that, the first day of the week, called Sunday, is the Sabbath, by force of [Page 15] the fourth Commandement. An Imposture so gross, that it may well serve for an instance, what Faction can do, with men that are sober otherwise. That God, by commanding the Jews to keep the seventh day of the week, to wit, that day on which he ended the Creation of the world, and, for that ve­ry reason commanding it, should be thought to com­mand Christians to keep the first day of the week, on which he began the Creation, and our Lord Christ arose from the dead; That is, that the same words of the same Commandment in writing, should oblige Jews to rest on the Saturday, which oblige Christians to rest on the Sunday, is a thing, which when this fit of frensy shall be past us, will scarse be beleeved, that ever any man would beleeve. True it is, this first day hath been observed, in, and ever since the Apostles time, but not by vertue of that Law, which their office was to declare was expired, and out of date; but, by the Act of their own authority, whereby they gave Laws to Christs Church. Let us now onely compare the daily morning and evening Sacrifice of Prayer and the Praises of God, established by the Order of the Church of England, together with the more solemn service of Lords dayes and Festivals, with a bare Ser­mon upon Sundaies, ushered in and out with a Prayer of every mans own conceit, (setting aside the Heresy and false doctrine, the Faction & Schism, the blasphemy and slander, the ridiculous follies which this Sermon and Prayer may, and which we have known them contain) I say, comparing these together, the blessed reformation pretended, is and ought to be accounted, the abomination of de­solation, in comparison of that Order which it de­stroyeth. [Page 16] And therefore upon this account alone, those, who, not being invested with that ordinary Power by which the Church is inabled to correct abuses in the Church, shall usurp the Power of the Church to introduce this disorder, are thereby Schismaticks themselves, and those that acknowledge them for their Pastors, complices of Schisma­ticks.

It will be said, that these Laws will be amended, as it was many times said awhile since, that the Parliament would settle a Ministery. To this I say, that those that are sent you by virtue of these Laws, have every way as good authority, as any, the Power that made these Laws, joyned with a Parliament can give to them, that are not otherwise qualified by the authority of the Church. That is, that this Power of a Parliament together, though, advising with divines, how the qualities of those whom they make Ministers are to be limited, can do no more, then this Power, with advise of those Di­vines it useth, hath done: Both being Secular, and able to make men their Ministers, to maintain the Interest of that Government which their Power constituteth, but not Ministers of the Church, to maintain the interest of that Faith, and service of God, which it is trusted with. If it be said, that, at the Reformation, those from whom the Ministry is propagated, had not received by their Ordination, Power to ordain others; I answer, that, it is agreed among all that professe the Reformation, that the abuses crept into the Church were so great, that particular Churches, that is, part of the whole, [Page 17] might, and ought to reform themselves, without consent or concurrence of the whole: It is also a­greed among them that maintain it, that, there is in the Church a succession of persons, indued with authority in behalf of it, as well as of doctrine, and of the service of God; Though the succession of persons be of less consideration, as subordinate to the succession of doctrine, as the means to the end. In this case then I say, that, such inabilities, in per­sons vested with Ecclesiastical Power by the Refor­mation, as became unavoidable by the refusal of the rest of the Church to concur in it, can­not make Churches so constituted, no Churches, nor void the effect of those Offices which persons so qualified shall minister unto Gods people. But, such inabilities, as became unavoidable, onely for want of due information in those that undertook to reform themselves, as it would be malice in man to justifie, so, it may reasonably be presumed, that the mercy of God excuses. But supposing, accor­ding to the premises, and the sense of all that adhere to the Church of England, that the Presby­terians Ordinations tend no more to maintain the primitive faith and service of God, once delivered to the Church, and established in it by the Apostles, then they do to maintain that which is hitherto e­stablished in the Church of England; I say suppo­sing this, to imagine, that an Assembly of Divines, by being lawfully ordained to the office of Priests or Deacons, according to the Laws of the Church of England, can by commission from the secular Power, make ordinations, which the Laws under which they were ordained forbid, is to imagin, [Page 18] that God can inable man to sin, or, that a Soveraign Power can authorize the subject to rebell against it self. And therefore, though the qualities of per­sons to be sent you for Pastors may be otherwise limited by Acts which Parliaments may make, yet these qualities, (not being derived from the autho­rity of the Apostles sounding the Church, by any act of the Church, but from secular Power, and Commission issued from it) make them no more Ministers of the Church, that are made by Assem­blies of Divines and Presbyteries, then those that are made by commission of Triers, and ejecting scandalous Ministers: That is, both of them, being by their creation Schismaticks, and their profession not clearing them of misprision of Heresy, they can no more be acknowledged by those that pretend to adhere to the Church of England, then Belial by Christ, or darknesse by light.

Hereby then you may conclude how to receive those, whom the Presbyt [...]rians may send you for Pastors, by any change in the secular Power. For I charge not them, that they do not beleeve the Church: which they would be themselves. I ac­knowledge that they secure you from all Sects but themselves. But in as much as they maintain Prae­destination to life, onely in consideration of what Christ hath already done or suffered for the Elect; in so much, I say, that they do not, nor can Baptize into the Cross of Christ; that is to say, into the hope of Salvation, in consideration of fighting a­gainst the flesh, the world, and the Devil, for the keeping of Gods commandements, under the pro­fession of the Christian Faith. For, that which is [Page 19] absolutely due, as salvation is due to the elect by the gift of Gods Praedestination, cannot be bur­thened with any condition of Christianity after­wards. And therefore that Baptisme is no effectu­al Baptisme before God, (if Baptisme received in the Church of England be such) that is to say, it is no Baptisme, but by Equivocation of words, in as much as, the obligation of a mans Christi­anity is not declared, or understood, to take hold of him, by vertue of it. For seeing the hope of salvation which Christians have by their Baptisme is grounded upon the condition of their Christianity, that Baptisme which promiseth salvation without providing for this condition, is no Baptisme, but by equivocation of words. I say further, that the change, which they call Reformation, visibly tends, to introduce that monstrous imposture of two Sermons every Sabbath, in stead of the daily and ordinary service of God, (together with the more solemn service of God upon Festivals and Lords daies, and other extraordinary occasions) which the Church of England, with the whole Church of God from the beginning hath maintained, so far, as there was means to maintain it. I will not here insist upon the order of Bishops, and their chief power in their Dioceses, as of Divine Right, that is, instituted and introduced by the Apostles. Let The Presbyterians think themselves priviledged to erect altar against Altar, upon so desperate a Plea, as now they insist upon, that the Presbyteries are rather of divine right, then the chief Power of Bishops, in their Dioceses; I insist now onely, that this Power of the Bishops, was not against Gods Law: which every man must grant me, that acknowledges a Church in [Page 20] from the Reformation till now. In this case, they, who, to introduce this Christianity, and this publick exercise of it, transgressing that authority to which they were called by the visible act of the Church of England, take upon them, to share that Power from which they had their authority, among them­selves, and, to execute it by consent among them­selves, in their several precincts, cannot be said to constitute a Church, by vertue of any act of the Apostles, or any authority derived from such act, but by vertue of their own act, as all Apostates and usurpers do; That is to say, that, they do not con­stitute such a Church, by being a member whereof a man may reasonably assure himself of salvation, upon any principle of Christianity, but such a Church, as is indeed no Church, unlesse it be by equivocation of termes, but a conventicle of Schis­maticks with misprision of the Heresy aforesaid. And therefore their Priesthood is no Priesthood, their Eucharist is no Eucharist, (unlesse it by equivo­ [...]ation of words) but Sacrilege against Gods Ordi­nance. Besides, that, what is requisite to the conse­cration thereof, or, wherein it consists, they seem to be as secure of, and as little to regard; as the most ignorant of those sects into which the once com­mon name of Puritans stands divided at this time. Neither is it in any secular Power, though ne­ver so unquestionable, to cure these nullities and incapacities, in the pretense, upon which they take upon them to be a Church; Though for the present they are not so much as authorized to the world, by any priviledge or penalty enacted by any secular Power, but onely protected by it. [Page 21] That all the world may see, that there is nothing but their own usurpation, and the consent of those whom they have debauched to their Schisme, whereby they subsist as a Church: And, that they will, by vertue of their Original, be as malignant to any secular Power, that shall not maintain and authorize them, as ever they were to that which they have destroyed, to introduce this sha­dow of a Church.

If it be objected, that your Estates will be lia­ble to Penalties, that may be enacted against those that withdraw from the exercise of the Religion publickly held forth; To this I have no answer, but, that wee are to obey God rather then man, to pre­fer the next world before this, and to bear Christs Crosse, if we expect his kingdom. Onely thus much I must observe, that these Laws proceed from a profession, that it is not lawful to force mens Consciences, in matter of religion, by penalties. And therefore, though the Praelatical party are not protected in the exercise of their Religion, yet can­not they be punished for it, but by denying that which is declared upon the publick Faith. Besides, acknowledging the Christian Religion contained in the Scriptures, and professing faith in God, by Jesus Christ, they are as much qualified for protection, as those that are protected by the act of establishment. And, not to allow the exercise of that Religion, the pro­fession whereof is not disallowed, seems to bee, to forbid men to be Christians who are not forbidden to be such Christians, and to ex­pose them to popular tumult, contrary to the pub­lick [Page 22] peace, whom no Law punishes. If the Pa­pists continue neverthelesse liable to former Pe­nalties, perhaps it is because they are reputed Idolaters. But because these laws, and the profes­sion from whence they proceed, may change, I must confesse, you cannot follow my advice, but that your estate may become questionable: Neither would I give it, could I assure you of the kingdom of heaven otherwise.

If you demand what means I can shew you to exercise your Religion, withdrawing from the means which these Acts provide: I answer, that there are hitherto, every where, of the Clergie, that ad­here to the Church, who will finde it their duty, to see your infants Christned, your children Cate­chised, the Eucharist communicated to all thar shall withdraw from Churches forcibly possessed by them whom you own not for Pastors. And if they cannot continually minister to you, so dis­persed, the ordinary Offices of Gods service; you have the Service of God according to the Order of the Church, you have the Scriptures to read for part of it, you have store of Sermons manifest­ly allowed by the Church to read, you have Prayers prescribed for all your own necessiti [...]s and the necessities of the Church; To serve God with these in private, with such as depend upon you, and are of the same judgement with you (leaving out what belongs to the Priests office to say) I do, to the best of my judgement, be­leeve an acceptable sacrifice to God, which you [Page 23] cannot offer at the Church in such case. And though I censure not my brethren of the Clergy, that think fit to comply with the power which we are under in holding or coming by their Benefi­ces, (I suppose in respect of their slocks, rather then to their fruits) yet, if they beleeve them­selves, and their flocks, to be members of Gods Church, by being members of the Church of En­gland, they must needs beleeve, those flocks that acknowledge such Pastors, to be members of no Church, and therefore acknowledge you, and own your departure, and declare themselves to their own flocks, and instruct them to do the like, when the like case falls out: And so the resusing to hear the voice of strangers, will unite us to make a flock, under those whom we acknow­ledge our lawful Pastors.

I have found my self pressed, to Print Copies hereof, for mine own use, thereby to declare thus much of my judgement to you, and to the rest of my friends, because the consequence of owning such men for your Pastors, will be, to make us mem­bers of several Churches. Which must disable me, to do any office of a Clergy man towards you; unlesse it be the prosecuting of this, by shew­ing you further reasons, to justify what I say here, and to reduce you to it: Though it shall alwayes be my study, faithfully to serve my kinred and friends, in all Offices of civi­lity. And I hope they will consider, what [Page 24] appearance there is that any thing should move me, to make my self liable to so much harm, as the publick declaring of this opinion will make me liable to, but the discharge of my conscience to God and them, as the case shall require me to discharge it.