The historie of Corah, Dathan, and Abiram, & c. Numb. 16. Chap. Applied to the prelacy ministerie and church-assemblies of England. By Mr Iohn Penry, a martyr of Iesus Christ.

THE HISTORIE OF CORAH &c. Numb. 16. chap. Applied to the Church-assemblies of England.

IT is certayne and apparant that this age cannot in any wise brook to have the truth manifested & spoken in the same, except it be by peece meales: So that if ever it were said to the Se∣ers, See not, & to the prophets, prophesie not unto us right things, but speak flatteries, prophesie errors, depart out of the way, go aside out of the path, cause the holy one of Jsraell to ceasse, fom vs, the very same is now sayd and stood vnto in these miserable dayes: nay those that would be reconed our leaders our eyes our guides, are nowe become the men of Anathoth, and say plainelie, prophesie not in the name of the Lord, that thou dy not by our hands.

All estates and sorts of men, high and low, have reasons why to reiect the truth, why to condemne it, why to tread it vnder foot, and to persecute the same. It is not pleasant, it is odious, it is offensive, it is hard, knotty, uncivil, proud, hauty, and what not? It is not pleasant, because it draweth men into incouvenien∣ces, it reproveth them to their faces, discovereth their evil walk∣ing: it in dangereth those that professe the same: it carrieth but a mean trayn after it. It is odious and offensive, for the same cau∣ses: It is vncivil, proud and haughtie, because it wil correct and reform all: it wil alter states: it regardeth not the years, learning, credite, wisdome, and estimation of those that stand against it, but goeth about to bring all under foot, and to make them all to stoop unto it, or els threatneth to break thē like a potters vessel: it wil not be silent at their commaundement, but contrary wise enforceth them to flee her presence, and not to haue a word to speak that they dare stand unto while she is in place.

These and such like are the causes why the truth of God is so meanly attended upon, and utterly cast off among men in our dayes: for what reason is there (as men usually conclude) that those who in the estimation of the most, are learned, godly, reli∣gious &c. should have their practises reproved and themselves condemned as violaters of the Lords morall commandements, seing they are especially deemed to urge the observatiō of them?

As an answer to all these frivolous cavils of fesh and blood, I oppose once for all THE WORD OF GOD and the truth

therof, wherby I doubt not but to stop the mouth of proud flesh, and to presse the same with the mace of Gods iudgements for evermore, except they imbrace and obey the truth.

And therfore I do here in the presence of God & his Angels charge thē whosoever they be into whose hāds this present trea∣tise shal come, that they presume not to suffer the former cavils to haue passage out of their lippes, as being reasōs of any force, why the truth of God should be beaten back, smothered and kept in, because men do account the same to be mean, odious, offensive, sterne, proud, &c. For why should not all the world lay their hand upon their mouthes, when the GOD OF HEAVEN speaketh, and labour to frame themselves and their affections meet to re∣ceive his truth, and to be obedient to the same? Shall proud men reiect it, because it derogateth from their ruinous credite? Shal they seek to keep it under, because they will not come under the line and direction of the same? Shall that be accounted odi∣ous, which is most amiable, most bewtifull, to be desired above fine gold, yea of more valew then the Topaz of Aethiopia or the most pure wedge of the gold of Ophir, and that onely because vaine men hate to be reformed by it? Shall that be accounted proud, offen∣sive, and haughty, wherat none possiblie can stumble but proud scribes and pharisees, or ignorant and worldly minded Disciples, who wil not stick to say to the Lord himself, that his sayings are hard and who can hear them? Nay let vaine men labour to haue the eare of the learned, that they may break in pieces their tur∣ning away, to their shame & confusion of face, their hard intrea∣ty of the truth and those that professe the same, by revilings, slan∣ders, imprisonments &c. to their everlasting perdition, without the Lords great mercy in turning them unto him, which I ear∣nestly wish them.

And as the whole truth oppugned in these dayes, is in the eyes men of the nature and qualitie before mentioned, so is this in particular, for the clearing wherof I am to deal at this present.

The point is,

That it is unlawfull for any of what estate, sex, degree, & condition soe∣ver they be, to communicate in any action of religion, as in hearing trueth taught, in receiving the Sacraments, praying, &c. Within any of the publik meetings of the Land, as now they stand by Law:

And therfore that this present Parliament &c.

The reasons of the first degree alleadged to prove the contra∣ry wil be these, namely that the assertion is traiterous, seditious, schismatical: that it is Brownisme, that it is odious, offensive &c. that it cōdemneth the doings of the children of God, & the pra∣ctises of the most notable servāts of Christ: accuseth them all this while to have erred & gone astray: that it crosseth the iudgemēt of reformed Churches; who are better perswaded of the assēblies of the land: that excellent and famous men sawe not this: that they were of an other mind &c.

But what is all this to the truth? is it any new thing to see the truth arraigned, indighted, condemned, and executed for trea∣son and sedition, though never convinced of the same? We con∣sider not whether kingdomes & states be so out of order as that the truth cannot come to light, but it wil be accoūted traiterous among them, The onely thing that we especially respect is, whe∣ther it be truth or not, the which being found, hold it we must, defend it we must, whatsoever account mans corruption maketh therof. And therfore here is no more said against it, but what in all ages hath bene falsly vttered against the truth. Falsey I say, because no truth can be traiterous unto the state of any Prince or Potentate. And as vnto this in particular, it shalbe found to ca∣ry vndoubted stability with it, for the vpholding of her MA∣IESTIES crowne, authority, priviledges, preheminences with∣in all her Realmes and Dominions, and to be accompanied with the allowance of her Royall Lawes, if it might haue the particular benefit of them.

Touching the crime of Brownisme, Schisme, &c. It is an vncon∣scionable

slaunder, for truth holdeth of no creature, it is deri∣ved onely from that head in whom all the treasures of wisedome and knowledge are hidden, that is from IESVS CHRIST: yet this I know to be the vsuall badge of the truth, to be called af∣ter the names of men, to be accounted schismatical, that thereby the harts of the simple may be alienated from the same. And Sa∣tan in this latter age hath bene a mervelous cunning Rhetoriciā this way, there hath bene no truth brought to light, but he ha••h taken paines to paint it out for Zwinglianisme Luther anisme, Calvi∣nisme, Brownisme, &c.

Odious and offensive it hath bene already graunted to be, one∣ly in their eyes who refuse to be guided by the line and rule of the Maister builder: wheras otherwise it is precious vnto them, that labour to square themselves and their actions according to the paterne of the holy sanctuary and temple.

And to pretend against the truth, that it condemneth the do∣ings of men, is nothing els but a manifest testimony that truth is truth: who must bear rule, and bring all into order: yea let all men in the world be liars, and let the Lord in this truth of his ordinances be iustified and prevaile. David is a godlie man, he is the sweet singer of Israel, a man according to Gods own hart, wel esteemed of, wel reputed: may he therfore do what he wil? may he continue in sinne, and must not the light reproove him? Peter is the notable embassadour of Iesus Christ, a great instrument and furtherer of the truth: but may he therefore clayme liber∣tie not to be withstood to his face in his hypocrisie? If this could be once graunted, that the credit of men might cover their open breach of Gods lawe, and their continuance therin, it were but vaine to bring the truth to light. Nay let the credit of the cap∣taynes of the congregation be hanged against the sunne, rather then their place estimation and the good opinion which men haue received of them should defend the whoring of the people with the daughters of Moab, especially their spiritual whordome with the ordinances of Antichrist, and their proud reiecting of Iesus Christ.

Touching reformed Churches, we are to walk by the line of the word, and not after the iudgements of men: When they have an∣swered

swered the reasons set downe in this treatise, and have learned a∣right in what sta••e the assemblies of the land do stand, we wil give some better doome vnto their opiniōs. In the mean time we have a sure word of the Prophets, wherevnto all those are to give eare, who purpose to folow the light of the true day starr. If men speak not according to this word, but wilfully runne from the light therof, to see what cloak they may have from Churches or men to cover their nakednes, we must needs tel them with the holy Prophet, that they do this, because there is not a glimse of light in them: And that they do not suffer themselves to be tried by the light of the word, because their works are in darknes. The case is marveilous strange, that we having the written word of God at home, and the things accused by the same to be out of order, present before our eyes, shall runne from the word, and from common sense, so farr also from home, to ask the iudge∣ments of men, in that case which on the one side they know not aright, and therfore cannot pronounce an equal sentence therof, yea when their iudgements are gotten, there is no more had but the conclusions of men against the direct warrant of the word. The hierarchie hath so long time fought with this weapō, as it is a wonderfull case that those who have dulled the edge therof by the buckler of the word, ar not ashamed to take it vp themselves. But what shift can there be so mean that Satan wil not vse, for the covering of his shifting polluted marchandise? Yet is he and his vtterly besides the mark if they think that we regard the persons of men in this truth which we have in hand. Nay, if they were Angels from heaven, accursed be they, if they go about in the least point to seduce vs from the truth and word of Iesus Christ our Maister.

In whose behalf at this instant, I do here in his presence be∣fore heaven and earth, arraigne and convince the whole parish-assemblies of this Land, and the members therof, as traytors and conspiring with Antichrist against his Maiesty, and consequently as being such at this present, as from whome every member of CHRIST is to separate himself vnder paine of Gods everlasting wrath.

Wherfore hearken ye ô heavens, and hear thou ô earth, & let posteritie bear witnes (seing this age stoppeth her eares) that I accuse these parish-assemblies of being guilty of a greater conspi∣racy against the Maiestie of Iesus Christ, then that of Corah, Da∣than, and Abiram was against Moses: And therfore also of be∣ing in danger of the Lords indignation in a more fearful sort thē were those who abode with Corah and his company. The case with Corah, Dathan, and Abiram was thus.

There were three especiall prerogatives belonging vnto the sonnes of Israel, I. the kingdome. 2. the birthright. 3. the ho∣ly office of the Priesthood. Reuben the first borne should have bene excellent in some of these, as the Spirit of God recordeth, had he not defiled his fathers bed, but for this his sinn he lost his preferment. Symeon being the next, lost the same in like manner for his slaughter of the Schecemites, in such sort as he was disper∣sed in Iacob & scattered in Israel, having never any proper tribe or inheritance after their owne name. Levi being a brother in mischeif with him was also scattered: yet the Lord in mercy vouchsafed him the dignity of the Priesthood, as he did the King∣dome vnto Iuda, and the Birthright vnto Ioseph, who had two tribes, and so a double portion amongest the children of his peo∣ple.

Now at the comming out of Aegypt, Moses (by the com∣maundement of God I know) conveighed both the kingdome (that is the chief power of the civil authoritie) as also the priest∣hood, vnto his own fathers house. And in regard of the priest∣hood he established it for ever in the line of Aaron his brother by a covenant of salt. And to this purpose enacted that not onely the whol tribe of Levi, even Gershom the elder brother and his sonnes should be vnder the iurisdiction and commandement of Aaron and his sonnes, in the holy service of the tabernacle, but also that none (Aaron and his sonnes excepted) either of the Levites, or of any other the tribes of Israel, should intermeddle with the holy office of the priesthood under paine of death.

Herevpon certain famous men of the congregation, Corah

of the house of Levi, Dathan and Abiram of the house of Reuben the first borne, with other two hundred and fifty captaines of the assemblie, even all men of renowne, charged Moses and Aa∣ron of collusiō & evil dealing with the Lords people, in that they had transferred the priesthood vnto their fathers house without warrant: & so the Lord was faine to decide the controversie be∣tween them, not onely by his iudgements vpon the chief conspi∣rators and such as abode in their tents, but also by the budding of Aarons rodde.

Now touching the controversie between Moses and Corah, it was not whether the God of Israel was to be served or not, for Corah and his company granted that as well as Moses: It was not whether forreigne Idolatrie should be brought into the house of Israel, for that would Corah and his company withstand as wel as Moses: breifly, it was not concerning any fundamentall point of religion (as men now vse to speak) but onely touching those offices, and those officers wherby the worship of God was to be performed: even touching the Priests office, as Moses saith.

In regard of the persons, it may seem to be somthing tolera∣ble, they were all of them members of the true visible Church be∣fore their conspiracie: all famous men in the congregation: And Corah in particular brought vp his children in the fear of God in such measure as they wil have a famous name in the Church for evermore, as being those who consented not vnto their fathers sinnes, and therfore also perished not with them, but were after∣ward imployed in the holy offices.

Wel, the case of Corah being thus tollerable in the iudgement of flesh and blood, yet was it vtterly vnlawful for any man, either to preach the truth, or to heare the truth taught within their tents. And therfore much more unlawful to preach the same, or to heare the same taught within any of the assemblies of England this day: Because all these assemblies are not within the tents, that is vnder the iurisdiction, and of the conspiracie which Corah, Dathan & Abiram raised against Moses: but within the tents, that is, under the power, and of the conspiracie which the mem∣bers,

and officers of Antichrist have raised against Christ Iesus the sonne of God: And that it may be seen that I speak the truth, I appeale to the consciences of all men in this place, whether all the Parish-assemblies of England are not, yea and continue in subiecti∣on vnto these offices of the Antichristian kingdome, namely, vn∣to an Archbishop, a Lord bishop, a Chancellor, an Archdeacon, a Commissary, an Off••ciall, and an other Preist at the least, that is eyther a Parson, a Vicar, or a Curate. Now touching the conspiracy wherof these men are guiltie, I do agayn appeale vnto the consciences of all men, whether it be not greater presumpti∣on, for Lord Archbishops, Bishops, Chancellors, Cōmissaries, Archdeacons, &c. to say vnto Christ Iesus, that he taketh too much vpon him, in a peaceable kingdome, to appoint by what offices and officers he should be served, then for Corah, Dathan, & Abi∣ram to say, Moses and Aaron you take too much vpon you.

I know it must needs be granted to be greater: for shall they be accounted rebels that break Moses his law, the violaters wher∣of died without mercy vnder two or three witnesses: and will it not be adiudged much more heynous thus to rebel against the sonne of God? The Spirit of God sayth, yea: because this man, to wit, Iesus Christ is worthy of more honour then Moses. And he that breaketh his Law, (especially) entreth into conspiracie a∣gainst him, is a far greater traitor, then he that riseth against the ordinances of Moses.

The conclusiō then is evident, that the conspiracy of the Arch∣bishops and Bishops of this land against Christ Iesus, wherby they being forreigne Officers and straungers from the house of God, by vertue of their Offices, do yet presume to arrogate the govern∣ment of his house into their owne hands, & to take vp weapons against him and his servants that would restore him into his own possession, are greater Rebels, and guiltie of a greater sin against the Maiestie of God, then were Corah, Dathan, & Abiram & their company: And that those who continue, and have ecclesiasti∣call authoritie and iurisdiction, are guilty of an high sinne, and to expect a more fearful hand of God over them, then those who

remayned in the tents of Corah Dathan and Abiram.

If it be here obiected that these Romish Locusts & their guard do not say that Christ taketh too much vpon himself, in going a∣bout to plant what Offices he thinketh meet in his owne house, they mend not themselves, for he that heareth you, heareth me, saith Christ Iesus, and he that despiseth his word, reiecteth him: & againe, Corah did not professe himselfe to rise against the God of Israel, yet sayth Moses vnto him, Thou and all thy company are ga∣thered together against the Lord, for what is Aaron that ye murmure a∣gainst him? So say we vnto this Romish traine, ye and your abet∣tors are gathered together this day against Iesus Christ, and have wrested the Scepter out of his hand: as for vs that oppose our selves against you in our Maisters quarrel, what are we that ye should thus molest and persecute vs?

If any man shall plead ignorance for them, and say, that they see not what they do in these things: we answer, that the question is not what they know, but what they doe. They have had suf∣ficient time to learne now these 34 yeares and vpward, wherin they haue continued and increased their rebellion, and their practises against CHRIST JESƲS & his Saints: Let them put on armour, and pitch a feild against her MAIESTIE, molest and persequute her subiects, despise her proclamations, and imprison to the death her faithfullest servants: and see whe∣ther pleading ignorance wil cover their attempts. Much lesse wil it serve their turne in this case: And if they are ignorant, then speak they evil of, and persequute that which they know not, and so are in a fearful case. But Corah and his company living in a time of smaller light, having also some more reasons to co∣ver their attempts (as before hath, and agayn shalbe briefly tou∣ched) might plead ignorance better then our Prelacy and Preist∣hood may do.

Wherfore eyther it must be sayd that men may conspire against IESVS CHRIST without controlment, wheras this could not be done vnder and against Moses, without the danger of a fore recompense of Gods wrath, Or els it must be graunted that

the conspiracie of our Prelates must be farre greater then that of Corah Dathan and Abiram was, which can in no wise be denied, both because it aymeth at the same point, that Corahs did, name∣ly at the outward offices of the house of God (to speak nothing here of the will-worship and false administrations, wherein these Romish Offices are imployed in the assemblies of this Land) and also in as much as it is against Iesus Christ the Sonne, wheras the gainsaying of Corah withstood but the ordinances appointed by Moses the servant.

And therfore also it followeth, that seing the assemblies of this Land cannot be drawen to leave the tents of these wicked men, but continue in the wilful and obstinate defence of this their do∣ing, it followeth (I say) that they are also guilty of a greater con∣spiracie, then those were that abode in the tents of Corah.

What these parish assemblies wil be able to say for themselves I know not: for it is out of controversie true, that all of them are at the commaundement & under the iurisdiction of these Anti∣christian Captaynes. They receive no Ministerie, but what they allow, what they make, what hath authoritie from them: They receive no worship, & manner of serving the true God but what these Romish Apollyons are content shalbe over them. Nay, they are wholly their subiects, and at their call and commaunde∣ment, in every thing that apperteyneth vnto the outward worship of the Lord. When this gainsaying generation graunteth the Parish a preaching Preist, they have a Preacher: when they deny the same, they must be content with reading. Not to be long in a knowen case, what can there be done in these assemblies, which the Prelates are not content to tollerate and allow? Nay what power hath the Parish or their Preist, to establish any thing there, but what they derive from their Ordinary?

And as to the most Parishes in this Land, & Preists that serve in them, they professedly mainteyn this conspiracie. Some few preaching Preists or Deacons, and some small number of the Pa∣rish, I graunt to be here and there which pretend a desire to have this conspiracie dissolved, but these are nothing to the generall

state of the Land. And these in the mean time are also themselves the cheif vpholders of this conspiracie, holding it lawful (con∣trarie to the expresse inhibition of the word) for themselves and all others to continue within these tents, in such sort as they are become the cheifest mainteyners of this Rebellion, & the egerest pursuers of those that leave the same. For if any man shal accuse eyther them, or these famous Captaynes the Archbishops, and Lordbishops, Preists, Archdeacons &c. to be an Antichristian band risen vp against Jesus Christ, & therfore such as from whose assemblies everie servant of Christ is to sever himself: these prea∣chers, and other people presently band themselves gainst him for a Schismatick, and a Brownist. And they wil leave no weapō vnhandeled, no meanes vnassayed, eyther of abusing the word, or of fair speaking, slandering reviling, &c vntil (if possibly by that furniture they may)they hav turned him into those tents agayn, the which they can prove to be Schems, wherevnto the Lord hath promised to perswade Japheth to enter, and not Corahs or Anti∣christs, from the which and out of the which he calleth his peo∣ple by a loud voice, saying, Depart now from the tentes of these wic∣ked men, and touch nothing that is theirs, least you perish in all their sinnes. And, Come out from among them, separate your selves, and touch no vn∣clean thing, and I wil receive you sayth the Lord. For what fellowship hath righteousnes with vnrighteousnes? what communion hath light with darknes? what concord hath Christ with Belial? Or what part hath the beleever with the infidel? So that if we consider these people, although they are nothing to the assem∣blies of the Land, behold a company of conspirators as wel as the rest, even those who are as much subiect vnto the con∣trolment, & no lesse under the iurisdiction of Lord Archbishops, Bishops, Archdeacons, Chancellors, then any other of the land: and as to their meetings, they are the same with all the rest of the ignorant sort, who are members as wel as they.

And here, we are not to regard whether men be desirous to be out of the tents of Corah, because they had rather ioyn with Moses, or fear the Lord wrath that is like to insue vpō that wicked habitatiō

but whether they continue there or not. If they continue there, then may we say vnto them, that they shal perish in all their sinns. They must needs touch their vncleannesse, they must have fellow∣ship, nay stoup and yeeld reverence and obeisance vnto the vn∣righteous ordinances of Antichrist, which are laid and imposed on them in steed of the ordinances of Jesus Christ. They appear at their Courts, pay and bring their fees, to kindle and mainteyn that fire vpon Baals altar, which otherwise would be easily quen∣ched. They ioyne in prayer, hearing, sacraments, and every o∣ther action, wherby the conspirators pollute the religiō of Christ, so that they are not separated from, they are the same with, they come not out from among these Rebels. They confessing them selves to be light, have communion and fellowship with these most uncleane ordinances of the kingdome of darknes, which they should withstand, gainsay, reprove, and avoid, though with the peril of their lives. They participate, they communicate with the Ordinances of the vnbeleeving Antichristian race: nay with the Ordinances of Divels, though they confesse themselves to be beleevers: The Ordinances of Divels (I say) for all the inventions of the kingdome of Antichrist, all the members and officers of that child of perdition, as Archbishops, Lord bishops, Chancel∣lors, Commissaries, Archdeacons, Preists, Officials, and their iu∣risdictions, were invented by the mighty power of Satan, as the Apostle teacheth vs. They say they are Christes, and yet ioyne themselves with the ordinances of Belial, are subiect vnto him, & at his commandement in his sayd ordinances. And therfore let them say what they wil, these also, who would be otherwise ac∣counted, ioyne light and darknes together, righteousnes & vn∣righteousnes, Christ and Belial, and consequently are vnited in the same band of Rebellion, and conspiracy against Christ Iesus, with these forenamed leaders. Whervpon it followeth that the whol assēblies of the land & every member of them, do not onely continue within these Antichristian tabernacles that are pitched vp against Iesus Christ, that is, under the iurisdiction and at the commandement, direction, and government of those Maisterful

Rebels and conspirators, the Lord Archbishops, and Bishops, Priests, Chancellors of the Land, but also are found to cary ar∣mour against Iesus Christ and his members vnder the banner of these foresayd Rebels.

Yet the question here is not so much whether a Levite or any other of the children of Israel agreing with Corah, Dathan, and Abiram in consent and action, might remaine within their tents, as, whether any, disliking the conspiracie, might yet abide in that rebellious campe, vpon some other respect or purpose: it is answered, no: seing the Lord absolutely commaundeth all to depart. So that it would not serve a Levite to say, I may here preach the truth: Corah and his company are brethren, they pro∣fesse the true Religion: they erre in no fundamental point: the matter of their oversight is rather in manners, then in doctrine: Though it were in doctrine, yet is it onely touching the outward offices of the house of God: Corah thinketh it much that he and his should be made perpetual servants, vnto Aaron & his sonns: There are many famous men of his iudgement, even two hundred and fifty Captaynes of the Congregation: The most of the peo∣ple are of the same mind, and alas should these want teaching? They have conceived such a deep impression of hatred against Moses and Aaron, that as yet they wil not be gotten to come vn∣der their tents though they should dy for it: The whol assem∣bly of the Lords people both one & other think much that Mo∣ses should establish both the Scepter and the Preistood in his own fathers house: Especially Dathan & Abiram the sonnes of Reu∣ben the first borne cannot brook this: All of them charge Moses very heavily of breach of promise, of seducing thē by faire words to come out of Egypt, that he might be made a Lord and ruler over them: He promised them inheritāces of fields & vineyards, & therby brought them out for a land that floweth with milke and hony, and yet behold they are all this while in a barren and fearful wildernesse, where they can get neither bread to eat, nor yet water to drink for themselves and their cattel: Farre be it that we should iudge all these to be reprobates that are of this

mind. Many of them are known to be good soules and to carrie a good heart to the glorie of God. The time was when Moses himselfe was not of that mind, that he would have none to sacri∣fice but Aaron and his sonnes: Nay we would have ben glad all of vs when we were in Egypt, to have had but halfe the libertie & quietnes to serve our God, that we may have within the tents of Corah: we may teach the whole substance of the truth there, yea & that also which cōcerneth the outward Offices, so that we do it wiselie & discreetly. It is an hard matter therfore for vs to leave our places here, and the good which we may do vnto Gods glory by instructing the people. For alas should these perish for want of instructers? Or shall they be taught by none but such as Corah would thrust over them, if we give place? How then shal the poor people be instructed? If we shall continue a while among them, we doubt not but in short space to draw al of thē agayn to Moses and Aaron, & to restore the true callings & functions a∣mong them. Here may a substance of a calling be had, for we are Levites, the people are the sonnes of Iaakob, they are no Ido∣laters. When their heat wherein they are now carried against Moses and Aaron is somewhat better allaied, we doubt not but to accomplish this among them, though as yet it were folly to vrge any such matter: we have other points inough wherein to teach the people.

These I say, and such like purposes would not stand a Le∣vite in any stead to colour his abode amonge these conspi∣rators, nay he might be assured that Gods iudgements would seaze vpon him in a moment, if he abide the comming thereof. And yet the Preists or Preachers of our time, can alleadge no o∣ther reasons why they will continue to teach vnder this false hie∣rarchie, and at the appointment, and direction thereof, then the former which I have set downe. And if they could not be of force to colour the abiding within the tentes of Corah, much lesse shal they beare out the continuance within the tents of these conspirators which have risen vp against Christ Iesus, and wil not permit him to reigne in his Ordinances. For the Proclamation is as cleere against the continuance within and vnder the Anti∣christian

Dominions, as it was against the abode within Corahs tents. And therfore except men think that they may presume to attempt that against Iesus Christ which they durst not vndertake against Moses, their presumption is highly prodigious, who dare vnder the shadow of the forenamed figge leaves exercise a Mini∣sterie (as they account it) vnder the iurisdiction, and by the ap∣pointment of the forenamed Antichristian generation, over these poor, miserable, seduced captives, which they keep within their conspiring hoast.

They wil say, that the Prelates ar brethrē, that they hold the sub∣stance of Religion, that they have many of their iudgement that are none of the worst men, that many of them teach the truth in the greatest and weightiest points of religion. Why? so might be sayd of Corah. They wil say, they may teach the foundations & grounds of religion vnder them, even preach Christ Iesus truely. How true they say this, shalbe afterward touched: but so they might within the tents of Corah. Breifly they can alleage nothing for themselves this way, but what hath bene already set down, in the behalf of Corahs gainsaying.

Againe, touching the continuance of the miserable people of the Land within these Antichristian assemblies, although their case be more to be pitied, then their Pharisaicall leaders: yet can they say nothing for themselves also, but what an Israelite of Co∣rahs conspiracie might alleadge. The word they have, the sacra∣ments they have, corruptly they wil grant: so might it be said of Corahs tēts. But we demand of them, whether they haue the same within these assemblies who with Archbishops and Bishops haue conspired to keepe out Christ Iesus in his Ordinances? or els in those meetings where the sonne of God doth reigne in his owne order, It is a plaine case, that they haue these things in the gayn∣saying assemblies. For as before I have said and as all the world doth know, all the assemblies of this Land do professedly conti∣nue members of this outragious conspiracie against the sonne of God. And as for the Preachers themselves, there are none of thē but they bear office, within this rebellious band, & make vp the nūber of the cōspirators thēselves. What should I say, bear office? Nay they are but servants & vassals amōg these cōspiring Rebels.

And whatsoever they do in these assemblies, it is no more then what those forenamed Abaddons wil give them leave. For it is wel knowne that there is not a preaching Preist or Deacon in the land, but he is an vnderling to an Archbishop, a Lordbishop, a Chancellor, a Commissarie, an Archdeacon, &c. and that he can preach no otherwise, instruct his Parishioners no otherwise, take no other order with them, then those his forenamed Mai∣sters wil give him leave. They may every one of them send for a∣ny Parish-preacher in the land, cite him, control him, censure him, and he dares not but obey vnder payne of being dumbe & speechlesse, if they lyst to charge him vnder such a penalty. And is he not a servant then?

Let it not be here obiected, that there are some Abbey pari∣shes, Celles, Nunneries, Frieries &c where a Preacher may be exempted frō the iurisdiction of his Ordinary, by vertue of some old Romish priviledge: for these are nothing to the whole case of the land. And there is none of these but the Arch-prelates know wel inough how to bring them vnder the subiection, and at the commaundement of the meanest Commissary and Archdeacon in the Land. Wherby their Romish priviledge can stand them in no stead. And are they not servants then? Nay all the forenamed Officers have more to do within any Parish in the land, for cen∣suring, suspending, excommunicating, then the Parish preacher hath: for he is an vnderling vnto them all, yea a Churchwarden hath more to do in many things with his Parishioners, then he hath. And is he not a servant then? Nay hath he not his office, his flock, and the work of his Ministery according to the directi∣on manner and custome of these Tents, and no otherwise then these tents wil bear the same? It cannot be denied. Doth he not then bear Office within this conspiring band, and make vp the number of these Rebels? Yea this is the onely vse that is made of the best teaching in the land at this day, that it keepeth the poore people within these tabernacles of the Romane hierarchie, who otherwise (were it not for these Teachers) would vtterly reiect this Antichristian yoke. And therfore a shame it is to speak of the

teaching of these times, seing it is apparanr to be one of the grea∣test baites wherby the poor deluded people of the land that have any hart vnto religion, are kept within the forenamed Rebelli∣ous hoast. And therefore the whol land, and all the assemblies therof are over iustly charged of being guiltie of a greater rebelli∣on against the Maiestie of Iesus Christ, then those fearfull Rebels were, which abode within the tents of Corah.

If it be here demanded what the people should do, we say that they should follow the counsell of the holy Ghost, who sayth vn∣to them, Depart from the Tents of these wicked men, And, Come out frō among them my people, and touch none vnclean thing, and I wil receiv you. And againe, Goe out of her my people, that yee be not partak••rs of her sinnes, and that yee receive not of her plagues.

And here I would know what it is that keepeth them here: If they say, the word and sacraments, they are answered againe, that they traffique in other merchandise of Antichrists meere inventi∣on besides these. For they go unto Corahs owne Courts, and are at Abaddons commaundement, in the things which he himself hath invented, as well as in those points wherin he turneth him∣self into an Angel of light, and becommeth like the Minister of righteousnes. And if it be for the Word and Sacraments onely, that they remaine, then I trust they wil hold it vnlawful for them selves, or for any other to communicate in the merchandise which is meerly whoorish and Antichristian, as resorting to the Prelates Courts to be censured by them, comunicating with them &c. It is the Priest onely or the Deacon that admi∣nistreth the word and the Sacraments. If they continue with∣in these tents onely for the love that they have vnto these things, then I trust they will have nothing to do with the Lord Arch∣bishop, the Lordbishop, the Commissarie, Chancellor, Archdea∣con, Official &c. and their traffique they bring with them. Let them withdraw themselves from under their iurisdiction, & they shall see how long they can have quietnes within these tents.

But if they think (as it is the practise of all) that they may also be at the commaundement of these forenamed Corahs, Dathans

and Abirams, then have they nothing to cover their wicked hy∣pocrisie, but they must be inforced to confesse that they are not perswaded in their consciences, but that they may be members of those assemblies which conspire against Christ Jesus: Where∣as they durst not presume to continue within the tents of those that assembled themselves against Moses the servant. And so they rest in undoubted expectation of a more fearefull judgement a∣gainst them, then fel vpon those that would not depart from the Tents of Corah Dathan and Abiram.

And what they speak of the word & sacraments, is before an∣swered, in as much as they of Corahs conspiracie might as well hav staied within their tents for these respects, as they may with∣in the assemblies of England. And the point is not what they may have in these assemblies, but whether they may stay there or not, whatsoever is there to be found? We say, they ought not to stay. They seeme not to deny it, in that they bring no reason out of the word to prove the lawfulnes of their abode there, but onely reasō frō that which they may have there. Wheras first they should prove, that they may stay in a cōspiring & pestilēt assēbly, before they tell vs what it is that they may have in the same. They are simply instructed in the truth which is according to godlines, that have not as yet learned that the whorish synagogues are dec∣ked with many of the Iewels that belong to the true spouse.

But touching the word and Sacraments, which they seem to possesse there, I say that within the tents of Corah, though the Le∣vites do teach the truth and administer circumcision, yet is not this that truth or that circumcision which hath the promise an∣nexed vnto them, and therefore not that truth or those sacra∣ments wherewith any of the children of God may participate as long as they are administred in that gainsaying Assemblie. Let those truthes which they teach and those sacraments which they administer be brought out of these wicked tents, and brought before the Lords Tabernacle as he commandeth: and then are they to be received, to be embraced, and accounted more preti∣ous then much fine gold, and sweeter then the hony, or the hony

combe: Otherwise the Saints of God are not to tast of them. Not that they should reiect the truth at any tyme, but that they may not be deceived by an abused truth and an abused ordinance to pollute the holy things of God, and to violate the commaunde∣ments of Iesus Christ.

The like is to be said of the truth taught, and the Sacraments administred in the assemblies of this Land: they are abused truthes, abused Sacraments, even such truthes, and such Sacra∣ments, as wherby Satan would draw vs to be of the conspiracie which is raised vp & mainteyned here against Iesus Christ. They are such truthes and such Sacraments, as are within the tents, that is, vnder the iurisdiction of the kingdome of Antichrist, ad∣ministred onely vnto such, as will receive the marks and badge of that kingdome, and vnto none other. For he that will not con∣fesse himself even by his deedes to be a member of that assemblie wherin an Archbishop is an Officer, a Lord Bishop is an Officer, a Chancellor is an officer, an Archdeacon is an Officer, a Cōmissa∣ry is an Officer, a Preist is an Officer, &c. he cannot receive them. And these abused truthes & Sacraments are by the vnspeakable subtiltie of Sathan reteyned in these synagogues, to the end that they may be made a bait to draw men, & a grin to ensnare them to be subiect vnto Antichrist in these his Ordinances before named.

And therfore whereas men and women do pretend that they have the word and Sacraments here, it is but the net of delusion which they weave to catch their owne soules and to keep them∣selves subiect vnto Satan. For it is not a bare truth, and a bare Sacrament that we are to seek after, but a truth, and a sacrament that hath the warrant of the word with it. But as the outward man liveth not by bread, but by the word and promise of God that sanctifieth bread vnto his vse, So doth not the inward man of the soule live onely by the truth made knowen, or by the Sa∣craments administred, but much more by the word and promise of GOD, which make these effectuall when they are ad∣ministred according to the ordinances of GOD.

Theeves and robbers are fed we know to their sacietie with the bread of violence and robberie, but they have no warrant of the word to eat any such bread. So I know that the truth of God may be taught, and the Sacraments administred (I meane the sa∣craments which he appointed and none other,) among those which are fallen away from him, which have conspired against him. And the people of these assemblies may esteem of them, & think themselves highly favoured, that they have them, and yet in the mean time have they no warrant that any such truthes or Sacraments wilbe sanctified vnto them, and so no warrant to re∣ceive them.

And therfore when we speak of the word and sacraments, we must first of all lay downe the promises of God and the comman∣dement of God, wherby we may assure our owne soules that this word and these sacraments, are sanctified vnto vs. Be it then that the word and sacraments may be had in the assemblies of this land, yet is not that the point that we call in question, but whether this word, and these sacraments may be had here accor∣ding to the ordinances of God or not: otherwise we must not re∣ceive them, we must refuse them, not that we are at any time to reiect and refuse the holy things of God, but that we are to re∣iect the abuse of them, & to take heed that in receiving of them, we be not drawen to break Gods ordinances. For when we can∣not possesse the word and the sacraments without sinne, we must not do evil, that is, break the Lawe of our God, that good may come vnto vs thereof. The word is taught in the tents of Corah, circumcision is administred there, it is not to be heard, not to be received, and why? because they who administer the same are a company of conspirators against the God of Israel, at the least they are in those tents wherof the Lord hath sayd, Come not neare the tents of these wicked men, and touch nothing of theirs, least yee be par∣takers in all their sinnes.

The case is the same with the assemblies of this land: the truth is taught ther, the sacraments ar administred, or rather profaned, we wil in no wise communicate with them, because these things

are done within the Tents not of Corah, but of the Officers & members of the kingdome of Antichrist, which say that Christ Ie∣sus taketh too much vpon him if he will go about to appoint by what Offices his owne house and Church should be ruled. They are under their iurisdictions and their Offices of whome the Lord hath said vnto vs, Come out from among them and touch no vn∣clean thing, for what communion hath the light of my word with the Tents of mine enemies, the puritie of my Sacraments, with those polluted caves and dennes. So that from these things this Argument doth arise:

It is at the least as vnlawful, if not much more for any to communi∣cate in the word and sacraments, or in any other action of religion, within the tents of the Kingdome of Antichrist, as within the tents of Corah Da∣than and Abiram.

But to communicate in any of the Parish-assemblies of England is to communicate within the tents, that is, under the iurisdiction of the King∣dome of Antichrist.

And therfore as vnlawful, or rather much more to communicate in the actions of Religion, within these assemblies then it was within the tents of Corah, Dathan and Abiram.

What wil be here called into question, I know not: if the first men think the tents of Corah were to be approched vnto, the case would be shameful, and the ignorance not to be heard, seing the Lord hath plainly inhibited the same, as hath bene set down. And if this were once graunted, then hath the Lord appointed his Ordinances, and his Ministery in vaine, and without cause, se∣ing men may of their owne heads appoint what Ministerie they think meet, and continue vnder the same. Neither let it be here said that the conspiracy of Corah prevailed not, or that there were not many that agreed therevnto. For first as touching the la••t••r point, the whole congregation were so affected towards these fa∣ctious rebels, that the next day after the Lord had exercised his fearful iudgements vpon them, the whole congregatiō (I say) ac∣cused Moses & Aaron that they had slaine the Lords people, mea∣ning Corah and his company, and fourteen thousand of the peo∣ple

were consumed for this their murmuring, which sheweth what harts they bare vnto Corah, & how likely he was to prevail with the whole rebellious hoast, had not the Lord by his iudge∣ments from heaven staied the iniquitie. His conspiracie continu∣ed not I graunt, and yet a greater, that is the conspiracie of An∣tichrist against Christ Iesus hath continued now for many yeares. And the Lord hath set Corahs overthrowe for a signe vnto the re∣bellious childrē, (especially vnto the Cōspirators that ar risen vp against Christ Iesus,) that their ruine and fal shalbe in a moment, when they little exspect the same. It is not to be doubted but it would have prevailed and continued (such was the working of Satan in the harts of that murmuring hoast) had not the Lord stayed it by the present streame of his fierie indignation.

Neither is the conspiracie of Antichrist and his members to be thought more tollerable then that of Corahs, because the Lord pleadeth not against the same with his visible iudgements from heaven, as he did against the other, but wee are rather to learne, that what the Lord effected vnder the Law by his visible iudgements, or other outward meanes being the rudiments of the world, as the Apostle calleth the things of this nature, the verie same doth the Lord accomplish vnder the Gospell against the sonne of Perdition and his body by the spirit of his mouth, that is, by his mighty word and the operation thereof. And therfore although he overthrew and dissolved that most fearfull conspiracie of Corah Dathan & Abiram by the arme of his dread∣full iudgements in a moment, yet farre be it that we should think the conspiracie of the members of Antichrist against the right heire of the house of David, to be lesse displeasing in the sight of God , because in some measure he doth and of a long time hath with held the hand of his outward iudgements from the same, as having determined vtterlie to consume and abolish that Apostaticall body, by no other speciall meanes then by the brightnes of his appearing and comming in the Ministerie of his Gospell.

And therefore the Proposition abideth firme and sure, that if it was vnlawful for any to communicate in the Actions of reli∣gion within the tents of Corah, it is much more vnlawfull for a∣ny to do so within and vnder the tents of Antichrist, the great and high enemy of Iesus Christ. For may we not have any com∣munion with them and their Tabernacles who say, Moses and Aaron, you take too much vpon you: & may we have fellowship with that campe who hath pitched a field against Iesus Christ? and beare both Prince and people in hand that he taketh too much vpon him, in appointing who shall approch to minister in his presence vnder the civil authoritie of a Christian Prince? Could not the children of God have any sanctified use of the Tents of Corah: and may they have the same of the tabernacles of Anti∣christ which are invented and ordeyned to the overthrow of the prerogative of Iesus, who is God over all blessed for evermore? This were nothing but to account Moses to be the Lord, that is, to be esteemed, reverenced, and had in estimation; and to rec∣kon Christ Iesus execrable, that is, base, contemptible, and mean, such as whose lawes and ordinances may be violated, cast of, & troden vnder foot with lesse perill then Moses his might, which no man speaking by the Spirit of God can hold and avouch.

As to the Assumption, That the Parish assemblies of England are under the iurisdiction of the kingdome of Antichrist: For the proof we are to set downe these groundes: First that this manner of regiment by Archbishops, Lordbishops, Chancel∣lors, Archdeacons, Commissaries, is not any civill constitution, but an ecclesiasticall, as all men know. For their Courts are spirituall Courts, and they spirituall Lords, and spirituall Ru∣lers, deriving their offices in deed from that Spirit that ruleth in the aire. Next, being ecclesiasticall, they belong either vnto the true Church of Christ, or to some malignant synagogue: but not to the true Church of CHRIST, for we know that the LORD when he furnished his body with all the mem∣bers meet for the same, and bestowed all the Offices thereon,

wherewith it was at any time to be indued unto his second com∣ming, appointed no such offices therin as these Locusts are. Be∣sides, they are a meer superfluous and cursed addition vnto the Testament of Iesus Christ, as all men that ever read the old and new Testament do know. For there are no such Officers, or such offices mentioned therin. And therfore they are the Tares which Satan the enemy of Iesus Christ sowed & brought foorth, even the plantes which the Lord God hath not planted, & so must be and shalbe rooted out of his vineyard: Yea they are no other thē the Locusts that came out of the bottomlesse pit upon the ope∣ning thereof by that darkened starre, unto whom the key of the same pit was committed. Thirdly, belonging vnto the mali∣gnant Church, they apperteyn either vnto the heathenish Pagan religion, or vnto the assemblie of Antichrist that great Traitor & enemie of Iesus Christ: But not vnto the heathen religion, for there are no such Offices, Officers, and forme of regiment to be found among them.

Wherfore they do belong vnto no other body ecclesiasticall or civill, but onely vnto that apostaticall kingdome which arose vp, and stil continueth vnder the name of Christ Iesus, that is, the kingdome of Antichrist. We are able to shew them their origi∣nall with our finger, and also all the world will beare vs witnes that the Pope left them here to keep possession for him, when at the beginning of her Maiesties reign he was throwen out with the rest of his guard, the Cardinalls, Abbots, Priors, Monks, Friers, &c. Further all societies both ecclesiasticall and civil can be per∣fect without these Offices, and this forme of Regiment, save one∣ly that right and well ordered societie of the man of sinne and his members. For the Church of Christ may be perfect and abso∣lute without these Egyptian grashoppers: the civil Magistracie may be perfect without them: so may the heathen idolatrie too: But as for the hoast of the Romane Antichrist, it shalbe altoge∣ther vnperfect, maimed and wanting the cheif members thereof, if it want Lord Archbishops and Bishops, Deanes, Archdeacons, Chancellors, Commissaries, Officialls, to speak nothing in this

place of Preistes & Deacons, & so of Chapleines, Parsons, Vicars, Curates, Canons, Prebendes, Singing men, Queristers, Virgiers, which are conspicuous markes whereby the beast is knowen, the name and number of his name made up and accomplished.

Wherfore the conclusion is evident, that to cōmunicate in any action of religion within any of the Parish assemblies of this land is to cōmunicate & be a member within the Tents, that is, under the iurisdiction, power, and authoritie of the kingdome of that Romane Antichrist the direct enimie of Iesus Christ, and so to be in a more fearefull case, and in greater danger of the Lords wrath, then those who remained within the Tentes of Corah, Dathan, and Abiram.

Now to come to your Honours of this high Court of Parliamēt, I take heaven & earth to witnes against you this day, that I have here on the behalf of my maister the Lord Iesus Christ cōmenced a true action against the Parish-assemblies of this Land, even such as you cannot deny to be true. For yee cannot denie the Assem∣blies of the Land to be subject unto the forenamed officers, and forme of Regiment, which being ecclesiasticall, and not civill, as I have declared, the verie light of cōmon sense and experience doth shewe unto you apperteine & belong not unto the Church of Christ, nor unto any heathen Idolatrie, but onely unto the kingdome of Babell, that band of graven Images and sea of Ido∣latrie. And would you have us to continue in Babell, seing our God calleth us out of the same by a mightie voice? telling us that he maketh no other account of any that continue within these Territorie, but as of those that are become poisoned Dra∣gons, unclean and polluted noisome foules, and such as haue cōmunion and fellowship with Divels: Threatning utter ruine unto us and our soules for evermore, if we shall any longer abide within these wicked bandes. Nay wil you of this Parliament suffer this cursed Iericho to stand any longer? will you suffer these tēts to be pitched? this host of Cōspirators to be maintained any longer within this Iland, against Iesus Christ and his Saintes? Nay will you your selves continue any longer within this rebelli∣ous campe, and not rather set these Midianitish Tentes on fire,

& throwe your selves downe & these Rebellious Capteines also before the feet of IESVS CHRIST the true Captayn of the Lords hoast?

For (my Lords, and you the rest of this honourable assem∣blie,) I am so far from doubting whether I & my brethren have done amisse in leaving these Parishes of the Land, that I dare ar∣rest your Honours and all others for conspiring against the glo∣ry of the sonne of God, and so against your owne salvation, who∣soever you be that will presume any longer to continue mem∣bers of these disordered rebellious synagogues: And therfore do here, for the discharge of my duetie towards the Lord, & you whom he hath placed in authoritie over me, require you to be so farre from following the humour of Adoni-bezek and the rest of his proud confederates in making war against vs the poor Gi∣beonites (who daring no lōger to stād out against the living God, have thrown our selves down at his feet that our soules might live) as you wil also take the same course with vs. For questionlesse you shall find it true, that that Nation and that Person which will not heare and be obedient vnto this Prophet, and this King which the Lord hath raised vp to sit vpon the throne of David, and to rule the same, shall be cut of from among his people. And touching the kingdome and the government, which his father hath given unto him, it cannot be transferred vnto another peo∣ple, but it will break and destroy all the kingdomes that stand a∣gainst it, and it shall stand for evermore.

Wherfore (my Lords) if you purpose to set vp a kingdome for him, I do here in his name charge you to be so far from enacting any thing against vs in this present Parliament, who now oppose our selves vnto the forenamed Rebels, as you wil decree in his behalf at the least as much as Nebuchad-netser & Darius being hea∣then Princes did establish: And that is, that in all the Domini∣ons of this her Maiesties Kingdome, all men of what estate and condition soever they be, tremble feare before the God of Queen Elizabeth, because he is the living God which remayneth for ever, & his kingdome shall not perish, his Dominion shalbe

everlasting; & that whosoever shall wilfully and wittinglie speake any blasphemy, (much more, if they shall presume to take ar∣mour against him as this gainesaying generation now doth) shal∣be drawen in pieces, and their houses be made a sinck. Know my Lords, that if you shall do otherwise these heathen Kinges will accuse you in the day of the Lord: and take heed that none of your actes & statutes be found written with the bloud of the Saintes. For great Babylon & her warriours, Corah and his main∣teiners, shall come to remembrance, & the Lord wil reward them according unto their deedes.

And as in the former respectes I call your Honours to record with mee, so also herein I beseech you to testifie the trueth on my behalfe, that I make an utter separation betweene her Ma∣iesties Civill Authoritie and the Ecclesiasticall jurisdictiō of these Corahs, these Dathans, these Abirams. The which I set downe, be∣cause wee can no sooner account the false Ministerie of the Ro∣mish Church to be Antichristian as it is, but evill disposed un∣cōscionable men wilbe readie to selander us that we account her MAIESTIES authoritie to be so too: as though her Majesties power were ecclesiasticall and not civil, or that this Ro∣mish band were Princes by their authoritie. What kinges and Princes do establish is one thing, their Authoritie & power wher∣by they do this, is another. They may of oversight or otherwise set up the power of Satan by mainteyning false religion, wor∣ship, ordinances &c. Yet their Power, that is, their Civill Au∣thority whereby, they do this, is the Ordinance of God, though herein they highlie abuse the same, and shall answere for it with∣out their repentance.

Her majestie, & this high Court of Parliament, hath hitherto established this Ecclesiasticall regiment of the Kingdome of An∣tichrist, & this band of Conspiratours against the Majestie of Iesus Christ, but this Conspiracie is one thing, the authoritie whereby the same is established is another. The Conspiracie & the Offices ther of are wholy from Satan, from the Dragon, from the beast, from the false prophet, out of whole mouthes these frogges issued; and so to be rejected. The Civill authoritie of her MAIESTIE and the Parliament wherby this treacherie (of oversight I trust) is upheld, is the holy ordinance of GOD,

(notwithstanding it faileth herein) and therefore to be embra∣ced, to be obeied, and had in reverence: yet are they betimes to redresse the abuse, before the Lord breake forth upon us in his wrath.

And the Ordinances of Antichrist established by the lawful civill authoritie, do yet continue Antichristian and unlawfull. Because false religion, and false ordinances Reteine their Nature by what power soever they be established. The breach of Gods Law is the same by whom soever it be countenanced, enacted, commanded. The statutes of Omry, the maner of the house of Ahab, the Damascene Altar, are still Idolatrous monuments and constitutions, by whomsoever they be enacted, though by Ezekiah, Iosiah, or by any other the Godly Princes of Iudah. And therefore the pretence which some alledge, contrary (I feare me) to the light of their owne knowledge, to cover their submis∣sion unto the forenamed Antichristian ordinances; that Arch∣bishops, and Bishops, Chancellors, Commissaries &c. which her Majesties Lawes do allowe, are become civill constitutions and not ecclesiasticall, is altogither vaine and frivolous.

For first no part of Poperie was ever imposed upon us to be received of any the subjects of this Land, but what her Majesties Predecessors the Kinges and Princes of this Land did by Law e∣nact among their Subjectes.

Againe, her Majestie doth establish this as an ecclesiasticall power, and not as any civill. Thirdly being an Antichristian Con∣stitution in it selfe, the power of man enacting the same cannot make it to be otherwise. Breifely, Masse, or any their Heathen Ordinances being enacted by Civil authoritie may by this rea∣son be frequented also, as being a civil thing, and not any Anti∣christian ordinance. And therefore men cannot better them∣selves by this iugling.

This whol Antichristian band in the time of Poperie, did not onely withstand Iesus Christ in the poinct of the outward offices, being the extremitie of Corahs sinne, but also denied him the preferment to lodge any wise in the heartes of any men within

these Tentes. Nay these Tentes in those daies were nothing else but a receptacle of all the inventions which Satan could devise for the dishonour of Iesus Christ.

In consideration whereof, her Majestie, and the state thought they had done well that they emptied those tentes of the greatest part of the fearfull ab hominations remayning in them, over∣threwe some of them, as the Papacie, the Cardinalship, Mon∣kery, &c. and planted the most of the vessels of the house of God, that is the greatest part of the doctrine of the truth in them: but the Tents and the Conspiracie still remaine in as direct a sort against the glorie of God as that of Corah was; Nay by all this clensing & emptying (although we unfeighnedly praise our God for the same, and confesse it to have been a great worke) they have not as yet brought them into that puritie, and that sound∣nes of Religion, that the Tents of Corah were in, as it will easi∣lie appeare unto any that will consider, that Corah strove with Mo¦ses but touching the Office of the Priesthood onely, whereas these men overthrowe the whole face of the Church of Christ, persecute the Truth, and maintayne publikly many horrible sinnes (whereat Corah would have blushed,) as the Idoll-preist∣hood, non-residencie, the descending of Christ into Hell after he gave up the ghost upon the Crosse, and had said All was finished.

But touching the Authoritie of the civill power and particu∣larly of her right excellent Majesty; I am in this place, for the stop∣ping of all sclaunderous mouthes, who have or would report o∣therwise of me, inforced to set downe what I hold and beleeve according to the word of God.

I do therefore here acknowledge her Mejesties Sovereigntie and regall Authoritie to be the Ordinance of the God of Hea∣ven, whereunto all persons without exceptiō within her Realmes and Dominions are to be subject & to yeeld obedience in the Lord, not only for feare of punishment, but even for conscience sake, because her forenamed authoritie & power, is derived from the King of Kings, even the Lord Iesus, who hath all power in heaven and earth in his owne handes.

I doe also avouch that no forreigne power, Prince, potentate,

or state hath, or possiblie can have, any authoritie, within the Territories of her dominions, over any person, or in any cause, save onely what by special graunt he deriveth from her, and her Roiall Lawes.

Her foresaid authoritie I acknowledge to stretch it selfe, not onely ever all persons, within her Dominions, but also over all causes as wel ecclesiastical as civil in such sort, as nothing is to be established among her subiects, either in ecclesiasticall or civil cau∣ses, publikl, or privately, but what belongeth vnto her power to correct, order, & enact according vnto the written word of God, and the rules of common equide and iustice. So that, it doth no whit infringe her royal power and authoritie, to de∣ny that she hath any warrant, any power, any sword, granted her of God to establish either false Religion, false & Antichristian or∣dinances, or yet any other vnwarrantable, or vniust constitutiō.

Yet, if of oversight she hath imposed any such thing vpon her subiects, and inflicted a penaltie vpon them for not obeying that wherto they cannot yeeld any submissiō without the breach of Gods lawe, I hold it to be the duty of private men to suller pa∣tiently the stroke of her sword, and in no wise to withstand the power thereof, either by open force, or secret practises, but on∣ly to betake themselves and their cause vnto the Lord God, ear∣nestly desiring him, to passe by her oversight, and to encline her heart and hand to embrace and mainteyue his truth, and to suppresse all falshood, violence, and oppression.

Now if her Maiestie and this high Court, require of vs that we resort vnto the publick assemblies of the land, and so to enter (as hath ben shewed) into the tents of the Antichristian band, & continue therein: I answer againe, that this is against the writ∣ten word of God, and therfore that her Maiestie hath no power, no authoritie from the Lord to require this at our hands. We are punished for it: we answer againe that the sword is given for our wealth, and not for our hurt, that it ought not to be drawen against vs for well doing: yet we paciently, and quietly bear the stroke, we dare not resist, we dare not rebel against the Powers; Nay, we intreat our God day and night for the prosperity of her Maiesties crowne, desiring him in mercy to passe by this blemish of her government, and not to lay it to her charge; earnestly cra∣ving that her eyes and the eyes of your Honours may be opened

to see our innocency, and the truth wherein we stand, admoni∣shing both Her, and you, that although we for our parts knowe our selves bound even in nature to pacifie the hard dealing of our Prince and country towards vs by suffring, and bearing of their iniuries, as we would do our parents, that yet the Lord God who iudgeth without respect of persōs, is an avenger of al such things.

In respect wherof, we dare notbut endeavour to the uttermost of our power to pull her and you from this consuming fire of his judgements that hang over your heads even for the maintenance of this Antichristian merchandise within this Land, much more for pursuing vs, that will not trafique and intermedle with the said wares.

Hitherto I have shewed the Parish-assemblies of the Land, to be of a most feareful conspiracie, against Iesus Christ, and there∣fore to be dissolved by your Honours, and avoided in the meane time, by all the Servants of Christ. But I would this prehemi∣nence, that these forreigne Romish Captaines have over them, were the only thing which maketh them vnclean vnto the Saints of God. Their case in the next place then is now to be conside∣red, for the vnderstading wherof I am to set down these groūds following.

1. That as the Lord hath appointed his word and trueth to be taught, his Sacraments to be administred, and the holy Order appointed by himself to be kept in his house and body; so he hath ordeyned a Power and authoritie, that is, certaine offices, by ver∣tue whereof these things are to be done.

2. Next, that Christ Iesus, being the head of his Church, hath ill fulnes of power, preheminence & authority dwelling in him∣self, in such sort as his body and spouse is to submit her self unto no power in religion save onely vnto that power which is derived from him that is her head. So that, as the Church is to receive no doctrines, no sacraments, no order, but what the Lord hath an∣pointed to be in his house; so also hee hath forbidden his said Church to receive & be subiect vnto any power & authority save onely unto the power which is derived frō the head therof. For it is no lesse derogatory vnto the Majesty of Christ Iesus for the Church to submit her self vnto the power of another head, though conveighing the truth with it, then to receive the false doctrines and false sacraments of some other Religion or God.

3. Thirdly, that Satan in bringing the mysterie of iniquity to light, and in advancing the sonne of perdition into his chaire of pestilence, did not onely appoint false Sacraments, false wor∣ship, but also a false head, and a false power, that is, false Offices, by vertue wherof, both those things were to be done, as also the Lords true institutions and ordinances were to be violated in the Antichristian Synagogue.

4. That those who preach the truth, administer the sacraments of baptisme, and the Lords supper, and none other, by vertue of any of the false offices invented and reteyned in the kingdome of the Romane Antichrist, derive their power wherby they doe these things from Antichrist and not from Christ Iesus. And therfore that such working by vertue of a false power is not to be received of the church of Christ.

Now to come to the Parish-assemblies of this land, admit that ARCH BISHOPS, LORD BISHOPS &c. bare no such rule & authority over them as now they do, and that there were none but Preachers in them, yet we demaund of these Prea∣chers by what authoritie they preach, baptize &c, that is, we de∣mand what office they have so to do? whether this office of theirs be an office derived frō Chirst Iesus, or a power left here by An∣tichrist. I say, that whatsoever they do, they doe the same by ver∣tue of an Antichristian power, office, and calling, & none other, That is, they do it either as they are Deacons, Preists, or as having a priviledged immunitie, licence, and dispensation countervey∣ling a Deaconry or a Preisthood. I adde this priviledged Li∣cense, because some one among ten thousand (it may be) being neither Preist nor Deacon, by vertue of a License from his Ordi∣narie doth serve a cure. Yet (if there be any such) they are not capable of any charge, and what they do, they do it by this po∣wer of the beast. And here because I deale in a matter of fact, I call but day light, and common sense to decide this whole con∣troversie which is conteyned in these two points.

• 1. Whether at the expelling of the Pope out of this Land, by her Maiesties saves, the Popish offices of Preists and Deacons were expelled

• ...also out of the Parish-assemblies, or reteyned?
• 2. Whether at the same tyme, or sithence, any of the true offices of the Church of Christ, were instituted and ordeyned in the Parish-as∣semblies of the Land?

The case is cleere, that the Popish offices, of Preists and Dea∣cons were reteyned, and that the offices of Christs kingdome were not restored. And it is by vertue of the Popish offices of the Preisthood, and Deaconrie, that the whole worship of God is performed, or rather polluted, and prophaned in all the As∣semblies of this Land: for the proofe whereof, I call not onelie her Majestie, her lawes, and this high Court of Parliament to witnes, but also the cheifest mainteiners of the parish-Assemblies, namely, the forwardest Preachers of the Land, who in times past confessed (whatsoever they do now) that the offices of Christ were not planted, and therefore laboured to her Majestie, and the Parlement to have them established in the parish assemblies.

In regard of her Majesties lawes, the case is cleere, that the State then being led by the sight of our fathers in king Edwards daies, accounted the popish Church to be the Church of Christ, though corrupt, popish offices of Bishops, Preistes, and Deacons to be the offices of the Church of Christ, and therfore retained them, for so we find it set downe in the booke of ordering Bi∣shops and Preistes made in King Edwardes time, and established by her Majestes Lawes, as the ground & rule whence, and accor∣ding to the which all the Ministeriall offices of the parish mee∣tings, yea of the whole Land must be squared. The book saith,

That it is evident to all men diligentlie reading the holie Scripture, and the auncient authors, that from the Apostles time there have bene these orders of Ministers in the Church of Christ, Bishops, Preistes, & Deacons. And therfore (saith the booke) to the intent that these orders should be stil continued, reverent∣lie used, & esteemedin the Church of England it is requisite that no man (not being at that present, Bishop, Preist, or Deacon) should execute any of them, except he be tried, examined, & ad∣mitted, according to this booke.

Again, no man in this Land can take a spirituall living, either Parsonage, Vicarage, Curatship, but by vertue of this Preisthood, Deaconrie, or a Popish licence equivalent unto this Preisthood, so that if a Preacher be beneficed, the same day that he denieth his licence, his Preisthood, his Deaconrie, is he also deprived ipso facto if it please his Ordinarie, and another may presentlie con∣veigh himselfe into his living if it were worth millions of gold. Nay whosoever he be that wil cast of these Popish orders, he is but a meere lay or private man, and so not capable of anie office in anie of the assemblies of this land: for so her Majesties lawes, to wit, the foresaid book doth conclude, that these offices were evermore had in that reverend estimation that no man by his owne private authoritie might presume to execute any of them, and consequentlie, that all men should be called to the order of the Preisthood, Deaconrie, Prelacie, according as this book doth allow. He that is made a Minister in som reformed Church beyond the Seas, is not capable of the Cure of a parish assemblie in this land, except he shall receive a Deaconrie, & a Preisthood after the order of our land, and yet he that receiveth orders in Rome is correspondent, and answerable unto the pattern of our Deaconrie and Preisthood, and so capable to buy & sel, that is, to execute any publike function.

They are knowen cases, that he who received his Preisthood or Deaconry in King Henrie the 8 his dayes, is a Preist & a Deacon under King Edward, Queene Marie, & Queene Elisabeth, by ver∣tue of the same orders, and he preacheth (if he can preach) being licensed therunto, in King Henrie, King Edward, Queen Marie, & Queen Elisabeth their daies, by vertue of the same Preisthood: for the office is the same, as both the booke, and everie man for the most part, doth account it. He that hath received but primam tonsuram, in King Henrie the VIII. or Queen Maries daies, being the first stepp of this abhominable order, may by lawe performe those things under her Majestie which no lay man (as they call him) must presume to take in hand. This case being cleer & appa∣rant, if it be now demaunded, why wee will not heare the truth

taught by the preachers of the land, why we wil not receive the Sacramentes at their hands, we answere, that this we refuse to do, because we must not submit or consciences, our soules and bodies, being the temples of the holy Ghost, to be wrought upō, to be sat in, unto any power in religion, save only unto the power which is derived from our head Iesus Christ: We answer that our head and Maister having all power dwelling in him, hath this peculiar interest in vs being his members, that he onely must sit in our Consciences by his ordinances. This interest of his he will not communicate with any creature, and therefore wee dare not though we should suffer a thousand deathes, to transferre the same unto anie, save unto himselfe alone, and to joine with the popish assemblies of the Land. If the preachers do seeke I E∣SƲS CHRIST and his honour by their preaching, they wil begin first with a lawful calling and office, they wil derive their power from him by vertue of the offices that he ordeined in his word. When they shall do this, & walk according to the doctrine which is according unto godlines, wee will be the most willing to joine with them, the most glad to hear them, and to cōmuni∣cate with them, & everie way to reverence them as the Ministers of Iesus Christ. In the meane time, let them not wonder that we hold this for undoubted truth, namely,

That whosoever he be that sitteth in the temple of God, that is, worketh upon the consciences of men, by vertue of an Antichristian power, office, and calling, he is an Antichristian Minister, whatsoever truth he bring∣eth with him.

The trueth which such Ministers do teach, is but the bait whereby Satan in his mysticall delusion & powerfull subtilties hideth the false power, by meanes whereof hee in his ordinances ruleth over those that otherwise would yeeld him no subjection, none obedience. When he cannot utter his ordinances by false∣hood, he is glad to make them awaie by meanes of the truth.

And he ruleth in the consciences of men, not onely by false doctrine, but also by his false power and ordinances. His king∣dome of darknes consisteth not onelie in the lies, and false doc∣trine

and worship which he hath coined, but also in the false and Antichristian ordinances which he hath invented for the ru∣ling of his Idolatrous denne. And therefore the children and Saintes of God avoyd both the one, and the other. We owe him none obedience in either of them: and farre be it, even farre be it, I say, that we should sinne so treacherouslie against our Lord & Maister, and so greivouslie against our owne soules to be subject unto Satan in either of them, seing by the most precious bloud of Christ Iesus, and by the power of his crosse and resurrection we have bene set free from all spirituall bondage whatsoever.

Satan could not reigne in this land, by these his forenamed ordinances, if he brought not truth with him, & it is no marveil that he bringeth trueth unto us, rather then lose his kingdome. He can transforme himselfe we knovve into an Angell of light, but vve must not receiv him or his merchādise, vvhat glasse soever he casteth over them; or in vvhat vveed soever he cloth himselfe.

And therefore let it not be thought vvonderful, that vve reject that preaching, those Sacraments, and those Ministers, that by their preaching, ministerie, and sacraments vvould dravve our consciences to be subject unto the povver of Satan.

Nay rather vve may vvonder vvith astonishment hovv they dare presume to minister before Iesus Christ, in the garments, vveeds, and offices of the Locustes of the bottomles pit: hovv they dare presse to offer before the God of Israel, being strangers from the Tabernacle by vertue of their office. It vvas a positive lavv under Moses, that the stranger not being of the line of Aaron, yea, or not called to the holie office, that vvould intermedle vvith the office of the Preist, should dy the death for it. Much more if he vvere an Eckronitish or an Ashdodean Preist in his office. And is not this man vvorthie of more honour then Moses? his ordinā∣ces to be yet more reverenced then Moses his vvere? Oh then vvhat a fearful presumption is it for the Preachers of this land (I speak nothing all this vvhile of the Idol-readers, the Prelates, the Cōmissaries, the Chancellors, the Deanes, the Archdeacons &c) to take his vvord in their mouthes, his Sacramentes in their

hands, & to minister in his sight being not Ashdodeans, or Eck∣ronitish, but Antichristian Preists (which is more horrible) by vertue of their office & calling.

The sensible presidents of Gods fearefull iudgements upon Corah, and the two hundred & fiftie Captaynes of the Congre∣gation (being men that held and taught (such of them as were teachers) as many points of truth, as our preachers can hold or teach, time & time being counted together. The fretting & con∣suming leprosie of K. Ʋzziah are written for their instruction & ours, that they should not presume to intermedle with the holy things of God, especially by vertue of a false & Antichristiā office.

If it be here said that we have nothing to do what office they have, so they preach the truth, I answer that this is it which Sa∣tan would have, to wit, that his ordinances, his power, his Mi∣nisterie, should be received of vs without any scruple or doubt what we do therby. Graunt him this once, and he wil soon o∣verthrow all religion. I have shewed before, that a good consci∣ence will beginne with a lawfull calling and office, especially in this holy work; and therfore if men have not forgotten to be a∣shamed, let them not use this gracelesse uncolourable shift any longer to iustifie their uneven walking. For if their outvvard office and calling wil not abide the fire of the word, they are but wolves and vsurpers whosoever they be. And if they be ashamed or think themselves too good to derive their office, authoritie, and power from Iesus Christ, the Church of Christ and every member therof ought to be ashamed and afraid to receive them; Nay the Church cannot receive them, without high treason a∣gainst the head thereof Christ Iesus, vnto whose power alone we must submit our selves, for we have none other head but him, and therfore wil acknowledge no other power but his to have authoritie to work vpon our consciences.

They know what penaltie was to be executed vpon him under Moses, that spake in the name of other Gods unto that people: how dare they then go about to thrust us away frō the Lord our

God who hath redeemed us from the power of the grave, and to bring us into subjection unto the ordinances of that godlesse Mauzzim? Do they not know, that, that Christ is not a true Christ but an Antichrist whatsoever truth he teacheth, whatsoever mi∣racles he worketh, which cannot prove his outward office and calling unto us out of the written word of God? What Ministers then can they be but Antichristiā, whose office & calling cannot derive the genealogie therof out of the same booke of the writ∣ten undoubted veritie?

Christ Iesus telleth us that the Scriptures are they which testifie of him, that his power even to preach; and not his preaching onelie, is, in the verie conscience of his adversaries from heaven and not from men; Hee tooke not the honour of his office unto him selfe, but he that said unto him this day have I begotten thee, gave it him, as the Apostle teacheth. Iohn Baptist confirmeth his office out of the written word, namely, that he was that voice of him that crieth in the wildernes, whereof the Prophet Isay had foretold the Church. The holy Apostles confirme their office out of the written word. For they wil not onelie prove that they preach nothing but the truth, administer no sacramentes save the true sacramentes onely, but also wil shewe that they derive the power & authority to do this from him who hath all power in his hand, that is from Iesus; who did not onely instruct them what trueth the Church was to receive, but also gave them a Cōmission to do the same from his owne mouth in saieng Go yee therefore &c. Nay they durst not presume to choose any to supplie the roome of Iudas among them, except they had bene able to bring the warrant of the written word for their ground, that an office was void in the house of God, and that another was to supplie that roome. Paul the Apostle is able to proue his office unto us out of many places of the written word. The Spirit of God testifieth that he is an Apostle of Iesus Christ not at his own hand, but by the wil of God. What wil the Preachers of our time then say for them selves, why they should not do the like? Many of them go about to deceive them selves & the simple people by the

place of Paul, Yee are the seale of mine Apostleship. We have called many (say they). But by vertue of what office, say wee. If they allege, we have nothing to do to examine that, truth, nay cōmon sense wil answere them, that then they are wicked intruders; that they are Lawlesse theeves; that they are false Prophets; nay that they are Anabaptists, and that we may know them by this bitter presumptuous fruite which cōmeth out of their mouthes. For wil they presume to take the word of Iesus Christ in their mouths, to intermedle with his Sacramentes, to rule in his house; and wil they not shewe us how they come in, by what office they doe these things? wil they under pretense of an inward power, bragge of an outward office, nay exempt themselves from the charge of of an office in the house of God, under the vaile of their outward giftes; and so breake into the same, in steed of entring in at the doore? Wee detest their Anabaptistrie. But to answer the word abused by them, Paul was an Apostle, and had his office thereunto, before ever he saw the Corinthians, yea, he had his office from Iesus Christ before ever he preached. This office of his he proveth unto us by the written word, although he was in no wise to receive the same his office from the Church. Now if the Corinthians or any other whom he had called unto the obedi∣ence of the Gospell should by the instigation of the false Apostles call his office into question, under the pretense that they knew not whether he spake true in affirming that Christ with his own mouth appointed him thereunto, because he was not able to produce any witnesses of this Commission given as the rest of the Apostles were; Paul answereth this, that they were an evident seale of his office; and as touching any calling from men, he was not to receive it. They were (I say) the seale of his Apostleship. For he was made conspicuous amongst them, by signes, by won∣ders, by doing of miracles, They were by his Ministerie indued with the giftes of healing, of miracles, of prophecie, of strange tongues, and in these things inferiours unto no Church. So that although they would not beleeve his testimonie of him selfe, & the witnesse which Luke in the written word giveth of him;

yet these most excellent, rare, & supernaturall giftes wherewith he had furnished them, were a sufficient seale unto their consci∣ences that he was the great Apostle of Iesus Christ. Other witnesses of his office was he to bring none, besides his owne testimony warranted by the written word, & the great power of the Spirit accompanying his Ministerie in a powerfull sort. For a calling unto this office of his by the Church was he to receive none.

Now, are the Ministers of our Parishes Apostles? When saw they Iesus Christ then? when spake he with them? what miracle can they work, what strange tongues which they studied not can they spake? whom have they healed? whom have they indued with these rare giftes? why take they the polluted calling of the Preist∣hood, or Deaconry from men? If they be not Apostles, they must not onely shew us their gifts, but also what office they have in the Church to execute the same. Thinke they to refuse and cast of the calling and order of God in his Church, by bragging of their operations? If they think themselves bound to take an office of the Church, as their Preisthood sheweth they do, why will they not have us to turne over the booke of their gene∣alogie, that we may see whether they be of that line of Aaron, or of the house of Corah? Whereas they bragge of calling and ope∣ning the eies of any, I would learn whereto they have called them? to be Christians? to the Church of Christ? they will not (I hope) say that the people were unchristianed Panims; that the Parishes were no Churches, before they came among them. Whence then have they called the people? out of the tentes of Corah? out of the kingdom of Antichrist? why, both they & their people continue their still. And yf they say they have taught them many truethes, which they knew not; so may the Papist-prea∣chers say too.

And if they have furnished them with any of the giftes of the Spirit, they do thereby but deck and adorne a strumpet in steed of the true spouse of Christ, with the Iewel•• of the spouse. And therefore if they wrought any knowledge in their people, let that be manifested by bringing them out of these Conspiring Tentes,

and presenting them before the dore of the true tabernacle of Iesus Christ. As to themselves, if they wilbe the Ministers of righ∣teousnes, let them not fly the light, but prove their office out of the written word. For are they disciples and wil they be greater then their Maister? Are they servantes, and wil they be greater then their Lord; Shal we yeeld unto them that lawlesse unwrittn prerogative, which our head and Maister would not claime at our handes; nay which we durst not yeeld unto him? that is, shall we receive them, having no warrant of the scripture, no Cō∣mission from God to come unto us? They preach, they say, and they administer the Sacraments: be it so. But we demaund of them by what power they do these thinges. If by a power, that is, by vertue of an Office comming from heaven, let them shew it as our Lord and maister Christ Iesus did. If by a power cōming from men; or from the bottomlesse pit; our Saviour Christ tel∣leth us, nay even the book of Ordination & her Majesties Lawes tell us, that they are theeves and robbers, and they come unto us in the name and by the power of another God whome we know not & will not acknowledge. And the Lord by his Prophet sayth unto us with amighty voice, I have not sent these Prophets, & yet they ranne, I have not spoken unto them, and yet they Prophecie. They preach the trueth, they say, and administer the sacraments. Be it so; but have they taken the honour unto themselves, or hath it ben given unto them by him who onely hath power to say, This day or at such a time have I given thee honour & holy office of the Mini∣sterie in my Church?

If they can name us the time & shew us the office, we wil be∣leeve them, we will embrace them; otherwise we say unto them that no man taketh this honour unto himselfe but he that is called of God as was Aaron, that is no man taking it, can have it; for many would take it, steal it &c. if so they might come by the same. This folly, this presumption, this collusion should not be heard of in Israel.

They preach, and baptise, they say. We demand who sent them, who said Go, unto them? If Iesus Christ, let them shewe their commission from him, that he hath said unto them as he did to the Apostles, Go ye therfore &c. If Antichrist by vertue of an office in his body hath said vnto them, Go ye therfore, &c. they have power in deed to preach, and to administer the Sacra∣ments, unto such as confesse themselves to be under that head. But for our selves, we refuse him and all his power, his members, his Officers. If Antichrist saith vnto any, All power over the as∣semblies of this Land is committed unto me, and because many of the people would withdraw themselves from my jurisdiction, if they had not the trueth taught vnto them, Goe ye therefore & preach, that by meanes of your preaching, they may remaine within my Tentes: Shall we receive such Preachers? God forbid. And yet such are all the preachers of this Land. Shall Antichrist say Goe, & shall we say Come, vnto them? Shall they derive their power from ano∣ther head, then from Christ Iesus, & shall we be in subjecttion vn∣to them?

They say, that they are the Ministers of Iesus Christ: but we de∣mand by whose will, by whose commaudement, by whose ordi∣nance? whether by the wil of God, by the commandement of God, by the ordinance of God; or by the wil, commandement, and ordinance of the man of sinne that child of perdition? Their office which they have, the people over whom they are, the tents where they minister, the jurisdiction vnder which the submit themselves, the parties by whome, the place where, the time when, the ordinance wherby they are made, will easilie decide this controversie, & prove vnto their faces that they are limmes of that body in regard of their office (I speak not of the mens persons as touching the Lords election) which shalbe destroyed for evermore. And here it is to be observed, that when we speak vnto these preachers of their office, they presently runne to the execution therof, and prove themselves to have an office, because they performe those things which apperteyne unto that office. As if an intruding Iudge or Iustice being demanded by her Ma∣jestie,

or her Counsaile, by what authoritie he sat vpon the lives & deathes of malefactors, by what authoritie he discharged out his warrants to call in and to restreine ryotous and vagrant persons, should answer, that he did nothing, but what was be∣hoofull and needfull for the state: which sheweth not his autho∣ritie power & office whereby he intermedleth with these things, but rather giveth evidence against himselfe, that he is a lawlesse intruder, and so in danger of the penaltie of her lawes and her high displeasure. The like is the course of these preachers.

A stranger busieth himselfe in the Princes Court in those thinges which are needfull to be done about the Princes roiall person, or otherwise. The Prince espieth him, and demaundeth who placed him in office, how he durst presume to come in presēce, especially so neere vnto the chaire of state without speciall leave and license: The stranger answereth, that he doth nothing but what is meete, lawfull, and alloweable to be done, & as for his office, the Prince is not to respect that, seing no evil is cōmitted, whatsoever it may be was purposed to be done, or how dangerous soever the presi∣dent would be vnto the Princes roiall state and person. And shall he be tolerated that presumeth after this sort against his Prince? questionlesse no. Intollerable then, is their presumption whosoe∣ver they be, who think that this manner of dealing will stand alloweable before the Prince of Princes. Offer it now vnto thy Prince (saith Malachie speaking of any vnmeet service) and see whether he will accept thereof. See whether a Prince wilbe content that he should be attended vpon early and late, by no other officers then the knowen guard of the enemie; in the Liverie, and vnder the badge of the professed enimie: no, no. For although these might for a time do some faithful service, yet might the Prince be day and night in iust feare of trecherie, which at the length they would be assured to effect. Nay there were no reason (if they would serve the Prince) but they should also cast of the badge and liverie of his enemy, and conforme themselves accor∣ding to the will and direction, and be knowen by the

cognizance of the Prince in whose service they should seeme to be imployed. We know the Prelacie, Preisthood, and Deaconrie of old to have betrayed the glorie of God. We know that they were appointed for none other purpose then to dishonour Iesus Christ. Wee have late experience how trecherously they forsook the truth, and persecuted the same after King Edwards dayes (wee speak nothing of the present conspiracie wherein they stand) And should we now cōmit the salvatiō of our souls, the truth of God, the holy vessels of the sanctuarie, the watch and ward of the ho∣ly city, unto so pernicious, faithles, and trecherous a genera∣tion, which wilbe overthrowen whensoever the Lord doth reco∣ver his, and cannot stand but by keeping him out of his right? If they meane to serve Iesus Christ, let them enter into his house, and not continue in the pavilion of his enemy; let them cast off their Antichristian cognisance and office, and derive their office from him. In the mean time, let them learne that the office what∣soever it be, & the execution therof are so distinguished and seve∣red asunder, that the one of them cannot possibly be the other. He may have a lawful office both in the Church and common wealth that never executed the same, as dying the same hower that he receiveth it, or otherwise. The Apostles had their office in the Mount, and so were true Officers by vertue therof be∣fore ever they executed their office, in preaching, baptising, &c. And if preaching and the administration of the sacraments be the office of the Preachers of this Land, I marvel what they will have the execution of their office to bee. If preaching be their office, what Office have they when they preach not? What of∣fice have the dumbe Ministers that cannot preach? The point is so grosse and savoureth of such grosse ignorance, as it is won∣derful that those who are ready to object their want of learning vnto their adversaries, and to claime interest in so large a porti∣on thereof vnto themselves, are not ashamed of bewraying their weaknes in this sort. For if preaching be their office, why are they Deacons, why are they Preists, why have they licenses to preach? Why preach they not, when their Preisthood, Deacon∣rie,

and Licenses are gone? If preaching be their Office, what call they the execution therof, as I have said? It will serve them in no stead to deny thēselves to have the Popish Office of the Priest∣hood or Deaconrie, in as much as they professe more truths then wilbe professedly tollerated in Poperie. Because this confirmeth not their office, but the execution therof to be divers from that of the Popish preisthood. The office of Bishops, Preists, Deacons as hath bene said, were not changed vnder her Maiestie, because they were thought to be the offices of the Church of Christ. The true offices were not restored for the same cause. And therfore common experience wil convince the vaine sophistrie of men in going about to prove those offices to be diverse, which neither were altered, nor yet once thought to need any change or altera∣tion. Nay, experience wil not onely teach us that our Preists have the same office with the popish sacrificers, but also shew that they have many other things belonging vnt•• them, which apperteyn unto none, save vnto the

Thus much of the Copie I had, more of it I knew not where to have; whether it was finished or not, before his death, I know not; for he was apprehended, adiudged, and executed, for witnessing of the truth of Christ: (howsoever any other thing was pretended against him:) and (as I have heard) while he was about writing of this treatise.

Notes

• Isa. 30.10.
• Jer. 11.21.
• Job. 28.19.
• 2 Sam. 11.17. & 12.9.11.
• Gal. 2.11.14.
• Num. 28.4.
• 2 Pet. 1.19.
• Isa. 8.20.
• Gen. 49.3.4. 1 Chron. 5.
• 1 Chron. 5.1.
• Num. 3.10: & 4.10.
• Num. 16.10. & 17.5.8.
• Num. 16.10.
• 1 Chon. 6.39.37.38.
• Num. 26.11.
• Heb. 3.3.
• Num. 16.26. 2 Cor. 6.16.17.
• Num. 16.13.14.
• 2 Thess. 2.8.
• Rev. 9.3.
• Act. 3.22. Deut. 18.19. with Esa. 60.12.
• Dan. 2.44.
• Dan. 6.26.
• In the Preface.