The "Epistle Dedicatory" alludes to some of the hardships and cruelties to which the Separatists were subjected, for their adherence to a simple, scriptural order of church government. In it the prisoners say:

"Hitherto, Right Honourable, have our malignant adversaries had their full scope against us, with the law in their own hands; and have made no spare or conscience to accuse, blaspheme, condemn, and punish us; yea, to pronounce and publish us as damnable heretics, schismatics, sectaries, seditious, disobedient to princes, deniers and abridgers of their sacred power, etc.,' to the ears and eyes of all men, openly in their pulpits, and in their printed books published by the consent and approbation of their church. No trial, all this while, upon any suit or complaint granted us; . either civil, that we might know for what cause and by what law we thus suffer - which yet is not denied the most horrible malefactors and offenders; or ecclesiastical, by the word of God

where place of freedom might be given us to declare and plead our own cause in sobriety and order; that so the means appointed of God for our recovery might be used, and we, wherein we should be found to err or transgress, might be convinced to our faces by the Scripture, and left inexcusable !

"But, instead of this Christian course, they have shut us up, now more than three years, in miserable and close prisons, from the air; from all means

so much as to write. ink and paper being taken and kept from us, and a diligent watch both by our keepers held over us, and also continual searches, upon one pretence or other, madewhere we were rifled, from time to time, of all our papers and writings they could find. And being thus straitly kept, and watched from speaking or writing their conscience yet giving them no rest in all their prosperity and pleasures, whilst we, the Lord's poor witnesses against their sins breathed not to speak of their secret and indirect means, whereby they sought to take away our lives they suborned, amongst sundry others, two special instruments, Mr. Some and Mr. Giffard, to accuse and blaspheme us publicly to the view of the world; each of them in two books: the one, labouring to prove us 'Anabaptists;' the other, 'Donatists.' Wherefore, we addressed ourselves, by such means as the Lord administered, and as the incommodities of the place, and the infirmities of our decayed bodies and memories would permit, to our defence; or rather, to the defence of that Truth whereof God hath made and set us his unworthy witnesses, though as signs to be spoken against, and as monstrous persons in this sinful generation."

Of the church of England they say: "We condemn not their assemblies for some faults in the calling of the ministry; but for having and retaining a false and antichristian ministry imposed upon them. Such we here prove their whole

ministry to be, in office, entrance, and administration. In like manner, we forsake not their assemblies for some faults in their government and discipline; but for standing subject to a popish and antichristian government: and such we here prove theirs to be in the offices, courts, proceedings. Neither refrain we their worship for some light imperfections'; but because their worship is superstitious, devised by men, idolatrous according to that patched, popish Portuis, their Service-Book, according unto which their sacraments and whole administration is performed; and not by the rules of Christ's Testament. Such we prove their Book, Worship, and Administration to be."

Passing by much preliminary and controversial matter, we come to the following minute and satisfactory description of the manner in which every true minister ought to be called, and publicly ordained, according to God's word :

"Every particular congregation, being a faithful flock, destitute of some minister - for example, of a pastor - ought to make choice of some one faithful Christian, of whose virtues, knowledge, judgment, fitness, and conversation, according to the rules in that behalf prescribed, they have assured proof and experience, in some Christian congregation or other where he hath lived. Such a one [they should choose for their minister] - the whole congregation being gathered together in the name

of God, with fasting, and prayer for the especial assistance of his Holy Spirit, to be directed to that person whom the Lord hath made meet and appointed unto them for that high character and ministry. In which election, every particular member of the said congregation hath his peculiar interest of assent or dissent; showing his reasons of dissent in reverent manner, not disturbing the holy and peaceable order of the church.

"This choice, thus made, accepted, and determined, the elect is to be publicly ordained, and received in and of the same congregation whereof and whereunto he is chosen: if there be an eldership in that congregation, by them, as the most meet instruments; with fasting, prayer, exhortation, etc.: if not, then by the help of the elders of some other faithful congregation; one church being to help and assist another in these offices. But if the defection and apostasy be so general, as there be not, anywhere, any true elders to be found, or conveniently to be had, yet then hath the church that hath power and commandment to choose and use ministers yea, that only bath that most high and great spiritual power of our Lord Jesus Christ, upon earth, committed unto their hands power also to ordain their ministers by the most fit members and means they have. For the eldership doth not add more power, but more help and service to the church in this action. Neither doth this action which is but a publishing of that formal contract and agreement betwixt

the whole church and these elect; the church giving, and the elect receiving these offices, as by the commandment of God, with mutual covenant and vow, each to other, in all duties belong to the elders only, as separate from the church, to do it for and in the church; but to the elders, as the most fit members and instruments of the church. Otherwise, when the true ministry ceased, as in the general apostasy, they could never again be recovered in the church; because they cannot have this ordination of true elders, and so must the ministry, sacraments, and ordinances of Christ's Testament cease forever, and the true established church never be seen again upon earth; unless, with the papists, they will make a personal succession of ministers in some place, ever since the apostles' time: or, with Mr. Giffard, make a true, public ministry, sacraments, etc., in the church of Rome, in the deepest apostasy! which yet, of all other, is the most absurd proposition that ever was uttered by any man, or published and allowed by any church; contrary to all the rules of God's word; and even to itself: for, how can there be, by any reasonable man, imagined, or seen, public apostasy and public faith in the same estate, at one and the same instant?

Another small work by Barrowe, of twenty pages, was entitled, "A Refutation of Mr. Giffard's Reasons concerning our Purpose in the Practice of the Truth of the Gospel of Christ." Following this was still another Tract, entitled, "A few