An exhortation unto the governors, and people of her majesties country of Wales, to labour earnestly, to have the preaching of the Gospel planted among them.  
There is in the end something that was not in the former impression.  PSAL. 137.5, 6. 
If I shall forget thee, O jerusalem, let my right hand forget herself, if I do not remember, thee, let my tongue cleave unto the roof of my mouth: yea, if I prefer not jerusalem unto my chief joy.  2. COR. 1.13. 
For we writ no other thing unto you, than that you read, or that you acknowledge, and I trust you shall acknowledge unto the end.  1 COR. 5.13, 14. 
For, whether we be out of our wit, we are it unto God, or whether we be in our right mind, we are it unto you. For, that love of Christ doth constrain us.  
1588.   

TO THE RIGHT Honourable the Earl of Pembroke, Lord Precedent of Wales, etc. The rest of the governors there, and to all, the gentlemen, Ministers and people my my brethren, the inhabitants of Wales: in this life, the true knowledge of a saving God, the true feeling of sin, the full assurance of their salvation in jesus Christ, wrought by the word Preached, with outward prosperity, if the Lord think it good to them, and in the life to come, everlasting blessedness in the kingdom of heaven, I wish from my soul.  
HOw many and dangerous (right Honourable, and beloved in the Lord) are the ways, whereby Satan in this perilous & profane age wherein we live, carrieth headlong into hell the most part, even of those amongst whom, public Idolatry, and the false worship of the true, or false God, hath been abolished; it cannot be hidden or obscure unto any, that vouchsafeth but with a careless eye to consider, the desolate barrenness of GOD his Church, even there where it might have been most fruitful. And of all the delusions whereby the Lord in his 
a 1. The. 2.11  just judgement, hath given him power, to be forcible in the hearts of men, none hath been found more powerful and available than the persuasion, that the eternal God requireth no more at the hands of reasonable men, (the creatures) framed according to his own Image. 
b  3.10. Gen. 1.26 & 5.1. 1. Cor. 117.  Then to exempt themselves out of the number, of the out ragious and shameless Idolaters, or at the most, to have some outward form of his worship, whereby they might be discerned from heathen and profane Atheists; and so hope eternally to be saved, though they should never come where the ordinary means of salvation (the word preached) doth grow. 
a. Cor. 1.21. Rom. 10.14. james. 1.21. Ephe. 1.13.  Now, I would to God that among the rest of the nations under heaven, this latter persuasion had not taken fearful hold upon you my brethren the people of Wales. For how have you lived now full 29. years, in all which time under her majesties prosperous reign, you have not imbrued your hands with professed Idolatry? have you not for the most part, in respect of the public service of God, contented yourselves with less than public reading? and in the mean time, do you not think that the Lord, in regard of the knowledge of his will, & the outward practice thereof, the observations of his Sabbaths, the right use of his Sacraments, the full assurance of your own salvation; requireth no more at your hands? And which is most woeful, though you now live in this palpable and gross darkness: yet very few or none among you, consider this your case, to be the very condition of those, who shall never see jesus Christ in his kingdom to their comfort, but the mere estate, of such as shall receive their inheritance in hell fire, with the devil and his Angels, even most intolerable and bitter torments for ever and ever. From which reprobate and accursed estate of woeful damnation, neither man nor angel can show, how the whole country of Wales, or any part thereof may be delivered, unless it shall please God to work in the hearts of all men there living, according unto their several callings, and especially in yours, (right Honourable) and the rest in public authority, or supplying the place of ecclesiastical governors, a conscience, to have the word of reconciliation, planted among you and your people. Which if you the magistrates, & gentlemen, shall neglect to bring to pass, you the Bishops and Ministers not regard to perform, you private men, as a thing not belonging unto you, shall contemn: then be you assured, whatsoever you persuade yourselves to the contrary, that on the fearful & dismal day of judgement, both the one and the other of you shallbe judged unto everlasting woe and destruction, for the offence which containeth in it these two sins. First the wilful contempt of that holy ordinance, by which alone the Lord hath appointed to convey salvation unto men, the refusal of eternal blessedness, and consequently, the desperate renouncing of jesus Christ, and his precious merits. Secondly, the odious rejecting of those marks, whereby in the sight of God's children and the world, you might be known to be of the number of the Lords chosen, not one whereof (beside your great contempt, contempt I say, for you may have the word preached, if you would earnestly seek the same for ought you know) you leave undone, if you refuse to undergo any pains, troubles, or charges, to have the blessed Gospel of the almighty God proclaimed among you.  
And first in regard of God his ordinance, know this, and know it to practise, that if you hence forward, as hitherto you have done, presume to live without the preaching of the word, you do by wilful and wicked rebellion transgress that decree, whereby the Lord of his infinite and unspeakable wisdom hath ordained, to bring men unto his kingdom. The contrary whereof, if any dare affirm, than the holy ghost demandeth what the Lord jesus the glorious wisdom of God the Father meant, when 
(1) 1  he 
a Ephes. 4.8.1▪ 12.13.  ordained pastors and teachers to continue in his church, for the gathering together of the saints, the work of the ministery, the edification of the body of Christ, even (2) until we all meet together, 
2  in the unity of faith, and knowledge of the Son of God, unto a perfect man, unto the measure of the age of the fullness of Christ. Would any of you blot himself out of the catalogue of those that are saints? Would any of you dismember himself from our head Christ jesus? I hope not: then, as sure as God liveth, you can not be privileged from continuing under those, whom the Lord hath appointed for that work, until such time as you be grown unto that measure of faith & knowledge, whereunto nothing may be added. (3) Can you be made saints? 
3  Can you be made members of Christ? (which you must needs be) 
a 1. Cor. 11. ●. 1. Cor, 10. 2. Ephes. 1.1. & 4.7. 1. Cor. 5.16. Act. 20.23. reve. 22.15.  or else you can have no inheritance among (4) them that are sanctified, but be excluded out of the city of God, amongst dogs, thieves, murderers, and enchanters, if you be not wrought upon by their hands, whom the Lord hath sanctified to that office? I am bold therefore in the cause of God's honour, and of your own salvation to entreat you, 
4  as you mean to have any fellowship and communion in heaven with the blessed saints and angels, as you intent to have any part in that kingdom, which the Lord jesus hath purchased with his own blood, as you would have any interest in him, and his sacred passions, that while you have time, you labour with might and main, to provide yourselves of the means whereby you may be translated out of the kingdom of darkness, wherein you now live, unto the blessed possession of sweet Zion, the city of the living God. In which cause, if your endeavours will be cold and backward, I pronounce unto you, that you shall as surely perish, and be damned, as the Turks, Heathens, or any other Idolaters, who cannot abide the name of jesus Christ. Be afraid therefore, as the apostle 
a Heb. 4.1.  admonisheth you, lest by forsaking the opportunity of being saved, which at this day is offered unto you, you be deprived of your salvation. How shall you be able to bear it, when in the day of vengeance, you shall see yourselves arraigned of high treason before God's tribunal seat, for rejecting the pardon he offereth in Christ jesus unto you? Would you but vouchsafe to seek the same in the word preached? In the word preached, I say, for if you will embrace Christ, and have pardon of your sins by his passions, you must have that brought to pass by preaching. Christ, I grant, may be otherwise taught, but as the apostle saith, 
b Ephe. 4.21  not as the truth is in jesus, and therefore without comfort, and without salvation. The small reckoning, my brethren, that hitherto you have made of Christ truly taught unto you, testifieth unto your faces, that you have not known the Lord, 
c jere. 4.22.  that you are foolish children, wise you may be to do evil, but to do well you have no knowledge, as saith the prophet. Yea, it testifieth, that you declare your sins, as Sodom, and hide them not, and out of all doubt it will bring woe unto your souls, 
d Esay. 3.9.  unless you have preaching, for you have rewarded evil unto yourselves. For Christ his sake, then for your own felieities sake, acknowledge in the practice of your lives, that the Lord hath tied (5) the food of understanding and knowledge unto the mouths of those pastors, 
5  
e jer. 3.15.  who at the (6) lest in regard of gifts, 
6  are according unto his own heart. 
7  The Apostle proclaimeth (7) unto the Colossians, 
f Gollos'. 1.20.21.  that as it was the good will, pleasure, and decree of the eternal, to reconcile all men unto himself by jesus Christ: so he never purposed to make this reconciliation known unto any, but by the word preached: 
a vers. 23.28.  he telleth (8) 
b Rom. 16.25. 1. Tim. 3.16. 1. Cor. 2.7.  us in many place, 
8  that salvation is a mystery, & so of necessity must have some wider opening, than the withered hands of bare readers can reach unto. (9) Blessed Peter showeth in plain words, that our new birth can no way be wrought in us, 
9  but by the word preached. 
c 1. Pet. 1.21  Those great and (10) hidden secrets, which the very Prophets themselves could not attain unto without great inquiry, 
10  
d 1. Pet. 1.10  can be made known unto you, belike contrary unto the express word of the holy ghost, 
e vois. 12.  by those who can not preach the Gospel. 
11  In what (11) a desperate case than is my dear country, the place of the sepulchres of my fathers, 
f Nehe. 1.  who hopeth for salvation, and hath no means to be brought into the knowledge of the truth, 
g 1. Tim. 24.  by the public ministery? And what a public miniscerie, or misery rather is that, in whose hands salvation is not, because the knowledge of the truth, is not in their hands? jeroboam, (12) would thou hadst again thy unlearned priests: 
12  
h 2. Chro. 13 9  For it is out of controversy, that they are sit to be the ministers only of them that would have no God, 
i 2. Cro. 15.3.  but we would have Ichovah for our God, 
13  and serve him. Timotheus (13) to the end he might be made more fit to call men to salvation, was commanded to take heed unto himself, and unto learning, and to continue therein: 
k 1. Tim. 4.13 15, 16  but our Ministers, if they can read, are able without any further learning to make salvation known unto us. Is reading (14) the way whereby the Lord will bestow upon men the spirit of wisdom, 
14  and revelation through his knowledge? 
l Ephe. 2.17.  No, no, (15) down therefore unto hell with that doctrine whence it sprang, 
15  and issued, that seeketh salvation unto men by reading of that which canner be understood, without an expounder. 
a Act. 8.30.32.  And here I would (16) know of you, which so long have contented yourselves with bare reading, 
16  whether for the space of nine and twenty years complete, you have felt, either in yourselves, or perceived in others, the word to have been so powerful as it is said to be, 
b Heb. 4.12.  If you have not, be you assured, that it is not the word whereof the apostle speaketh in that place, which worketh those effects in some of the hearers, either unto death, or unto life. For the word of God is lively, as he there setteth down, and mighty in operation; and sharper than any two edged sword, and entereth through, even to the dividing asunder of the soul, and the spirit, and of the joints, and the marrow, and is a discerner of the thoughts, and the intents of the heart. Besides, that woeful experience showeth, that the spirit of God, meaneth not the word read in this place, the second verse of the chapter, evidently convinceth, that it must needs be the word preached, unto whom these imperial titles (as I may say) are ascribed. But say the holy ghost what it will say: the people of Wales, had rather be limbs of the devil, to be everlastingly destroyed, then labour to have the word, that by means thereof, they might be made the members of Christ, and so eternally saved. 
17  Though (17) the or dinaunce of God be to deemed the word aright, 
c 2 Tim. 2.15.  unto the several use of the hearers, though (18) salvation be a thing that must be learned, 
18  even of them who can read: 
d Colos. 15.7.  our reading Baalites, scan able to read, 
19  (19) though the decleration of the same, be such a thing as every christian who can read well and distinctly, is not able to perform, 
20  
e 1. Tim 5.22. ephes. 4.7.12.  (20) and such a thing as proceedeth not from and gift of nature in us, 
a Rom. 12.3.77. ephe. 3.8. 1. cor: 3.21.3.10, he. 6.4.  reading a natural gift, (21) though it be a labour to be over any people in the Lord, 
b 1. Cor. 3.9. thes 5.12. tim. 5.17.  a labour, (2) so wonderful, as the Apostle in the admiration thereof, crieth out, who is sit for these things? 
21  
c 2. Cor. 2.16.  Reading a work of small labour and less wonder: yet you my dear countrymen, will rather adventure the blood of yourselves, 
22  (cruel and frozen security) than give ear unto that great salvation, which first was preached by the Lord himself, 
d Heb. 2.3. ephe. 2.17.  and can be made or dinarily known unto no nation under heaven, but by (23) preaching. 
e Rom. 10.14.  How can the way of salvation (24) be made known unto you by those that are not able to compare spiritual things with spiritual? 
23  
24  
f 1. Cor. 2.13.  O Lord, hast thou ever given them (25) any allowance to be thy Ministers, 
25  whose lips never preserved knowledge, 
g Mal. 2.7.  and dare we gainsay thee to thy face in admitting them, 
26  furious madness (26) to think that our readers according to the Cannon of the word, have the message of salvation in their hands, whereas they have no more fitness to declare the same, in regard of sufficiency, than a very Painim, Turk, or jew, which denieth and defieth Christ jesus, may well enough have, if he can read English or welsh? A thing to be astonished at, even among the worshippers of heathen gods, that the religion of christians, and the worship of the God that made heaven & earth, should not have in it so much as one mystery, (27) whose secrecy, even in regard of knowledge, 
27  might disable one that never heard of true religion, to be a public Minister thereof. O earth cover this our sin: O heaven conceal it, least in the wrath and anger of God, hell requite it. What words shall I use to make this sink deeply into your Honour's heart; and into the hearts of others whom it concerneth, namely, that the great God, the mighty and fearful Lord, hath a great and a bloody reckoning with England and Wales, and the governors of them, (28) because the of-scouring of all contempt, 
28  and derision, are permitted to represent his place, and person among us. As sure as the Lord liveth, this sin shall never be unpunished, unless betimes you repent, & betimes redress this sacrilege, by placing those over us, who may truly say of themselves; Now then are we ambassadors for Christ, as though God did beseech you through us, we pray you in Christ his stead, that you be reconciled unto God. 
a 2. Cor. 5.20.  He ought not (29) to be a minister, that hath not this commission, 
29  yea and doth not faithfully excecute the same, whatsoever ungodly men babble tot he contrary. The reason which out of their dark and devilish understanding, they have framed for the confirmation of their error, which is, that the Apostles indeed were commanded to preach the gospel, but our ministers are to do no more than read, that which they preached shall be vouchsafed, a large confutation when my former reasons, whereof I have inserted above of score, to prove that our readers be no ministers, are answered. In the mean time, I use these arguments against this leprous error. 
30  First (30) the basest public readers ought to have more in them then 
b Eph. 4.6. deut. 6.7. Psal. 78. 5●.  parents, both under the law and the Gospel, who though simple, and unlearned, yet had the burden of teaching others, laid upon them, not by reading, for it may be they could not do it, and a savage Cannibal that could read, might well enough instruct others, in that which could be made known by reading. And will our curates reject it? 
31  Secondly, (31) reading is not that wholesome doctrine, whereof the Apostle speaketh, 
a 2. Tim. 4.3.  which every minister is bound to deliver unto the hearers: proved because there was never any professing religion in any age, who could not well abide the word red, so that there were nothing gathered out of the same, contrary to their judgements or affections, whereas the apostle saith, it should come to pass, that men would not abide the wholesome doctrine, spoken of in that place. I disdain to refel the objection that the apostle should mean either the old heretics, who denied some part of the word, or the antichristian Papists, who forbade the word to be read unto the people in a vulgar tongue. Thirdly, (32) all men in what age soever they live, have as much need of teaching, 
32  as they who lived in the apostles time, because all are borne citizens of the kingdom of darkness, & cannot be brought into the kingdom of Christ by any other instrument than the 
b Colos. 1.13.23  word preached. And the root of (33) corruption even in the regenerate, 
33  bringeth forth buds like itself, which must be cut off by the word preached. I do not deny, nay, I know it is warranted, that the word should be read in the congregations of God's children, 
c Acts 13.15.17. Nehem. 8.2.  but that he should be taken as a public minister that hath no other gift, that I detest, that I abhor: because I know the Lord accounteth it for no better than swine's blood, the cutting off of a dogs head, the blessing of an idol, or the kill of a man, in his sight 
d isaiah 66.3. , Lastly, the word read, is the (34) same unto all, 
34  whereas the food of eternal life must be made milk unto the weak and tender, and strong meat unto them which are capable thereof.  
But woe is me, be the word read as gross as it may be, my country men (lamentable and woeful delusion) think it enough for them, to swallow that which containeth in it the food of the soul, though in their stomachs it should turn into stark iron. A few psalms, 
(35) 35  a few prayers, with one chapter of the new Testament in Welch (for the old never spoke Welsh in our days, though, to my comfort, I understand it is all ready to be printed) most pitifully evil read of the reader, and not understood of one among ten of the hearers, is that means belike whereby the Lord hath decreed to make clear unto all men, in Wales, what the fellowship is of the mystery, 
a Ephes. 3.9.  which from the beginning of the world hath been had in God. These be the only visions that our prophets have told us of, for the most part. Oh that the Prophet jeremy, or some man endued with his spirit were now living, to raise up that complaint of us, and our country, which he took against jerusalem, and the people of his days? 
b jam. 2.13, 14.36  What thing shall take to witness for thee? What shall I compare to thee, 
(36) 36  O'daughter jerusalem? What shall I liken to thee that I may comfort thee, O virgin, daughter Zion? For thy breach is great like the sea: who can heal thee? Thy prophets have looked out vain and foolish things for thee, they have not discovered thine iniquity to turn away thy captivity, but have looked out for thee burdensome prophecies, and causes of banishment? Doubtless I know not how our state might better be deciphered. For the words of the Lord are found true in us, if ever in any people, the leaders of my people cause them to err, and they that are led by them are deceived, and questionless, it may be truly said of us, 
c jerem. 5. 3●.  my people delight therein.  
And forasmuch as men living without the word preached, think themselves in a tolerable estate before the Lord, I would know 
(37) 37  whether they may hope for eternal life, which profess not the true religion in that sort alone, as the Lord would have the same professed: the answer will be, they cannot. Again, I would know, whether there be any more true religions, that is, ways to serve God aright, and so to come by salvation, than one: it will be answered, no. And concerning salvation, it is manifest, that there neither is, nor hath been, any more ways, since the beginning of the world, but Christ alone, as it is set down in express words: 
a john 15.6.  I am the way, the truth, and the life, no man cometh to the father, but by me. Neither is there salvation in any other, for among men there is given no name under Heaven, whereby we must be saved, but only the name of 
b Acts 4.12.  Christ jesus, as Peter testifieth. I demand also whether this way, both for the substance and manner of God's service, be not set down in the word of God alone, and not elsewhere to be found? It will not be denied, I trow; I am sure it cannot. For if either the substance, or manner of God, serurce serve from the Lords will revealed in his word, who knoweth whether it be allowable in his sight or no? And therefore who will adventure to offer it unto him? These things being thus set down, I affirm, that this one only true religion 
(38) 38  was never publicly professed, this one only way to salvation, never ordinarily attained unto since the beginning of the world unto this day, but by the word preached. And it will never be otherwise while the world standeth. Inquire now of the days of heaven that are past, which were before you, since the day that Adam fell from his integrity, demand from the one end of the heaven unto the other, and all with one consent will answer, that from Adam unto Noach, from Noach to Moses, from Moses unto jesus Christ, from his blessed appearing in the flesh, unto this present hour, no face of a true church apparent, without preaching, no ordinary salvation without preaching, and this decree shall never be 
a Gen. 3.15. iud. 14. gene. 4.26. & 5.22. hebr. 11.5, 6. 2. pet. 2.5. heb. 11, 12. 1. pet. 3.19 20. genes. 9.27. compared with 11.10. & 14.18. hebr. 7.1.8. gala. 3.8.6.9. rom. 4.3. Hebrews. 11. the whole chapter, gene. 45.6. & 12.12. & 17.9. & 18, 19 hebr. 12.17. geness. 48, 49, the two whole cha. & 50.24, 25. exo. 3.7. acts. 7.20. hebr. 11.23. job. 33.23.24. duty. 33.9.10. mala. 2.5.7. nehem. 8.4.8. hezra. 7.2.5. hebr. 4.2. psa. 95 7, 8. and 78.5, 6. acts. 15.21. and 3 22. duty. 18.15. heb. 1.1.2. jud. 1.5.1. 1. cor. 1.21. ephes. 4.11. rom. 10.14.  changed. I do not deny, but that the Lord may if he will, save those, who never heard, or shall hear Sermon in all their lives. But wretches as we are, what is that to us? We have no warrant to hope for any such salvation. Nay, if any will presume, that they may come into heaven, & not submit themselves unto the voice of the Preacher, I dare tell them, were they the greatest potentates under Heaven, that they shall never be saved. I would to GOD then, my brethren, that as many of you as live this day, whereas there is no preaching, could consider in what an hopeless condition you live. I know you feel not your own misery, if you did, you would not continue in it to gain a thousand worlds.  
Although it would be the joy of my soul, to see you in the way to heaven, where in now you are not: yet it will not be the loss of a button unto me, though you should all of you go to hell: and therefore whatsoever I writ, it is done in good will towards you, of love and compassion towards your misery. Deceive not yourselves then, ye are not in the estate of salvation, having never enjoyed the word. O you are in hell, labour to come out, in the shadow of death, seek for the sun of righteousness to shine upon you. I will pawn my soul, that you are heirs of perdition, and shall surely go to hell, for aught any man knoweth, unless you be otherwise taught than hitherto you have been. Verily, the devil himself may as well hope to be saved, as you can, who never saw the beauty of their feet that bring salvation, God will not be mocked at your hands. Are you not reasonable men? Have you not souls to be saved? Would you not be shrouded from everlasting woe under the wings of jesus Christ? Why then strive you not for the word preached? If the Lord should summon you at this hour before his judgement seat, have you any thing to show why he may not proceed against you with the sentence of justice 
(39) 39  in pursuing you with his eternal curse, for the breach of his law? What will you answer for yourselves, when indeed you shall be arraigned before God and his angels, for contemning the word preached. I speak now unto the gentlemen & people of Wales, will you plead, that the fault was not in you, because you have been deceived by those, whom the Lord in his just judgement hath raised up to obscure the light of his gospel in this our age, I mean the racke-maisters and torments of God's blessed word, who laying the same upon the rack, have constrained it to confess what it never meant, as either, that reading is preaching, which is senseless, or that men may be saved without preaching which is devilish? This will not serve the turn. Will you protest, that you would gladly have had preaching? It is not so. For you never as yet opened your mouths for the same. And now being stirred thereunto, it shall appear what little reckoning you make thereof, by your careless enterprises that way. One thing more I will say, that for any means you have to be saved in the most congregations in Wales, you shall be firebrands of hell. Let the magistrates in the mean time see how well the Lord is served under their government. See you unto this, my Lord, or else the curse of God will light upon you, for your carelessness in this point. Hath the Lord called you to be lord precedent of Wales under her Majesty, to the end, you should fit still when you see your people run unto hell, and the Lord so notably dishonoured under your government? The estate of Wales not being amended by your means, the poor people shall die in their sins, and be damned, but their blood will the Lord require at your hands. If you say, it lieth not in you to build up our breaches, or that you are otherwise employed, and so can not intend this work: that which a seely old woman replied upon Philip king of Macedon, shall be your answer. She cried for justice at the king's hand, and that her cause might be heard, the king answered, that he was not at leisure. No? quoth she, then be not my king. So, my Lord, with reverence be it spoken unto your Honour, if it lie not in you to bring Wales unto the knowledge of God, or if your leisure will not serve thereto, then be not the Lord precedent thereof.  
That it essentially belongeth unto your calling, to see all within Wales taught by the word preached, is proved, by reason that you are governor over all. For you ought to acknowledge yourself ruler over none, that do not subject themselves at least outwardly unto true religion: because that all whosoever are under any man's jurisdiction, aught to keep 
a Exod. 20.10 and 12.48, 49 Numb. 9.19.  the Sabbath: so that if any Turk, papist, or other pagan idolater remain in any our cities or towns, he ought to be compelled to conform himself to the outward service of the true God, or expelled. This is showed by the practice of 
a Neh. 13.15.21.40  Nehemias'. Now it is a clear case, that no people can keep the Sabbath 
(40) 40  having not among them the exercises required by the Lord, to be practised on the Sabbath. And what exercises of the Sabbath can there be there, where the word preached is wanting. Governors my Lord, must govern under God. They have no allowance to be rulers, where the Lord is not served, where he hath no acknowledgement of superiority, there man hath no commission from him to bear rule. Satan hath a kingdom my Lord, where Christ ruleth not. And dare you be Satan's lieutenant? 
Consider psalm. 2. & 101.7.8.  do you make no conscience to be regent, where the sceptre of Christ's word beareth no sway? especially not labouring by all means possible, that it may have the authority. It hath pleased God to send the word into your honour's family. If you would declare unto the world (which thing you ought to be careful of) that the power of the word hath touched your very soul, with a conscience to serve your God, you can never do this as long as you have no care that the Lord be glorified in as many as he hath committed unto your government. You are here diligently to take heed then, lest you deceive your heart in persuading it of the Lords favour towards you, if he hath not made it careful to build up the ruins of jerusalem. Hereby also all the magistrates under the sun may understand, that howsoever they maintain the truth of religion, yet they have flatly denied the power of godliness, unless they seriously endeavour to draw their subjects out of the snares of blindness and ignorance. They are further to know, that the Lord requireth the very same thing at their hands, as a demonstration of their love towards him, which he did of 
b joh. 21.15.16.  Peter. Howbeit, in another manner. Saying, magistrates love you me? Then see that all the people committed to your charge be fed with knowledge. Magistrates love you me? then train up your people in my fear; Magistrates love you me? then take heed that I be rightly honoured of your people. The truth of the things here set down concerning the magistrates duty, being as stable as the heavens themselves, it shallbe your H. part to answer the Lord no otherwise, then by the execution of those things which he hath so necessarily and fatally laid upon your shoulders. Weigh them, good my Lord, and let not another year of your Presidentshipp pass over your head, before Wales of a daughter of wrath, be made an heir of mercy and favour, which the Lord grant.  
I am now to come unto our Bishops, and the rest that supply the place of ministers in Wales, who in as much as they are the very groundwork of this our miserable confusion, must not think much to have the words of the holy Prophets in times past, spoken against their predecessors, the wicked priests and Levites, applied unto them. But in this place being fallen into this 
a 2. Tim. 3.1.2.  jangling and prattling age of the world, wherein faith and the power of religion, is thought by the most part, to consist only in the detestation of Bishops, and withstanders of reformation; I confess from my heart, that I have been hardly drawn to deal with this wicked generation. Not because I would have these cormorants untouched, but lest I should seem to feed the humours of busi-bodies, 
b 1. Tim. 14. &. 6.20. 2. Tim. 16.23  who increasing themselves still unto more ungodliness, think nothing so well spoken or written, as that which is satirical and bitingly done against L. bish. and the rest of that stamp. As I would not nowrishe this frantic conceit in any, so far be it I should allow with my silence, the butchers and stranglers of the souls of my dear countrymen. Who if they be not driven by this warning, to look better to their charges, I will hereafter so decipher their corrupt dealing, that the very air itself shall be poisoned with the contagion of their filthiness. They who are not guilty, or not touched in the speech following.  
Wales is said to be in a tolerable condition, for it hath had many preachers of a long time. The more shame than for them, that it hath had no more teaching. This I dare affirm and stand to; that if a view of all the registeries in Wales be taken, the name of that shire, that town, or of that parish, cannot be found, where for the space of six years together with in these 29. years, a godly & learned minister hath executed the duty of a faithful teacher, and approved his ministry in any mean sort. And what then should you tell me of Abbey lubbers, who will take no pains though they be able? If I utter an untruth, let me be reproved, and suffer as a slanderer, if a truth, why shall I not be allowed? I know very well, that to speak any thing at all in these days against the Clergy men, is to speak in Bethel with poor 
a Amos 7.12.13  Amos, to prophesy in the king's court, and so to be busy in matters of state. Miserable days; Into what times are we fallen? That thieves and murderers of souls, the very patterns and patrons of all covetousness, proud, and more than popelike tyrants, the very defacers of God's truth, unlearned dolts, blind guides, unseasonable and unsavoury salt, drunkards, adulterers, foxes and wolves, mire and puddle, to be brief, the very swinesty of all uncleanness, and the very ignomy and reproach of the sacred ministry, cannot be spoken against, but this will be straightways made a matter against the state. And therefore although all the misery, all the ignorance, all the profaneness in life and conversation, hath been for the most part by means of our Bishops, and our other blind guides, yet may not a man affirm so much with any safety, lest he be said to be a mutinous and factious fellow, and one that troubleth the state.  
For mine own part, the prophet Malachi shall deal with you, and let the reader consider whether his words ought not in a fearful sort to strike and astonish you. A son 
a Mal. 1.6.  (saith the Prophet) honoureth his father, and a servant his master, if then I be a father, 
b Read Mala. 1. & 2. chap.  where is mine honour, if a master, where is my fear, saith jehovah of hosts unto you. O ye Bishops of Wales, that despise his name? If you say, wherein have we despised him? it will be answered, that you offer the blind, the lame, and the maimed: unto the holy ministry, and say it is no evil, and so despise the Lords name, because you say the Lords ministry is not to be regarded. For seeing you yourselves know, and all Wales knoweth, that you have admitted unto this sacred function, rogues, and vacabounds, gadding about the country, under the names of scholars, spendthrifts, and serving men, that made the ministery their last refuge, seeing you permit such to be in the ministry, as are known adulterers, known drunkards, thieves, roisters, most abominable swearers, even the men of whom job speaketh, 
c job. 30.1.8.  who are more vile than the earth, do you not say that the Lords service is not to be regarded? if you any longer either tolerate others, or continue yourselves to be thievish non-residents, and so starve the souls of poor innocents, do you regard the Lords honour, and the salvation of his people? Is the law of truth sound in your mouths? Do ye convert any from iniquity? It should be so indeed. 
a Mala. 1.7.  For your lips should preserve knowledge, and the ignorant should seek the law at your mouths, for you ought to be the messengers of jehovah 
b Mala. 2.9.  of hosts. But may this testimony be given of you? I fear me no: Nay rather because all the world seeth that judgement upon you, which the prophet denounced against the prelates of his days, namely, that you are vile and contemptible in the sight of the people, (for what is more contemptible among the best, and basest of our people, then to be a Priest, yea a priestly Lord-Bishop) I can judge no otherwise of you, but that you have not kept the ways of jehovah, gone out of the way, caused many to fall by the law, 
c Deut. 33.10. mala. 2.6.  and corrupted the covenant of Levy. And will you still continue in these transgressions, God forbid. Be awakened now at the length, considering where unto you are called. Undergo that calling no longer which you are not able to discharge, I speak unto you all, even unto you that will be accounted lordbishops, though it be to the lords 
d Luke. 22 25. 1. pet. 5.3. mar. 10.43.43. ier. 5.31.  dishonour. Let the curse of damned souls cleave no longer unto you. For it pierceth deeply. You are one day to give a reckoning for your merciless dealing with poor souls. Let not the wicked Papists have any more cause to upbraid the ignorance of our people, as they have done in that pamphlet which they threw abroad the last year, to seduce our simple people. The confutation whereof (if legendary fables wherewith that skroul is fraught, the translation of some part of R.P. his resolution, of Didachus Stella, Dionysius Carthus. deserveth a confutation, I shall publish when the Lord shall give opportunity. If their brutish slanders will not move you, let the words of Paul stir you forward, whereby from heaven in most Pathetical and earnest sort he speaketh unto every one of you severally, in the person of Timothy 
a 2. Tim. 4.1.2.  
(41) 41  I adjure or charge thee therefore saith he, before God, and before the Lord jesus Christ, preach the word, be instant in season and out of season, improve, rebuke, exhort, with all long suffering and doctrine. Obey this charge, or doubtless, most irksome shallbe your damnation. Is it not a shame that jeremy may cry, 
b jere. 27.1.  that our land is defiled by such as you are, yea & in my house have I found their wickedness, saith jehovah? Are not we the inhabitants of Wales, as odious in the sight of our God as the inhabitants of Gommorrah, seeing he 
c jere. 8.14.  seethe filthiness in you our prophets, and every of you from the greatest to the lowest, is given to covetousness, and dealeth falsely. 
d jere. 23.14.  And what with your loitering, idleness, insufficiency, and evil life, 
e jud. 11.  you strengthen the hands of the wicked, that none can return from his wickedness. Woe be unto you all, for you have followed the way of Cain, and are cast away by the deceit of baalam's wages. Woe be unto you that account it pleasure to live deliciously for a season, upon the price of souls, you shall receive the wages of unrighteousness, 
f 2. Pet, 2.13.  weeping and gnashing of teeth in the pit of hell. 
g 1. Pet. 2.15.  What comfort is it for you to forsake the right way for a little worldly promotion, seeing the blackness of everlasting destruction is reserved for you? What may her Majesty and the H. I. L. of her counsel, think you to be, but the cursed shepherds that scatter their flocks, seeing you have not turned your people from their evil ways. 
h jerem. 23.22.  jeremy proveth you to be such. Therefore woe be to the shepherds of Wales, saith jehovah, which feed themselves, should not the shepherds feed their flocks, you eat the far and  you with the wool, 
a Ezech. 34.23  but you feed not the flock. The sentence pronounced by the Lord against you 
b Ezech. 34.10.  shallbe execured with out doubt in the time thereof, if you continue still in your ungodly course. Take this from me also, that unless you forsake your idleness, those personages and those chairs of pestilence wherein you sit, I mean your Bishop's seas will spew you out. And the Lord I hope will make them so abominable, and reproachful, that all men fearing God, will be afraid hereafter to enter into those seas of David's, Asaph, Bangor, and Landaff, by reason of the character of sure destruction, that he will imprint on as many as shall supply your places. And I trust in the Lord jesus, to see his church flourish in wales, when the memory of lordbishops are buried in hell whence they came. Bear witness hereof you adges to come. And give you over your places, or doubtless, the plague and curse of God will eat you up, You are usurpers, you tyrannize over the Lord's people.  
I have other things to do then to be a contentious man, one with whom the whole world should be at debate, and I am guilty unto myself of sins, which give me just cause to look upon the ground: I have also a life, whereof there is no cause I thank God I should be weary, notwithstanding this I offer, to lose the life of my body before man, and the life of my soul before the Lord, if I do not prove, that both you our non-residents, and you our Lord Bishops of Wales, in that you be non-residents and lordbishops, cannot be warranted by god's word: yea, or utterly condemned by the same, and that all magistrates who tolerate such as you are, to be under their government, are guilty of a fearful sin before the Lord. And that the Pope of Rome hath as good warrant, yea the very same warrant, for his papal dignity (although I know three differences between you and him: first, he is a professed Idolater, secondly, claimeth authority over all pastors: thirdly, is subject to no civil magistrate) that you have for the maintenance of your papal hierarchy over all the Pastors in your diocese, which indeed is palpable Anarchy in God's church. If I prove not these things, let me be burnt alive, call me to mine answer when you will, & thus I leave you.  
As for you, our dumb ministers, I know you for the most part to be seely men, poor souls, that made the ministry, a means to live in the world. What should I say unto you, who may say of yourselves, as did the foolish Prophets. Though we wear a surplice, & black garments to deceive, 
a Zach. 13.5.  
(42) 42  yet are we but plain husbandmen, etc. Surely the people may ask counsel as well of their thresh-houlds, or desire their staffs to teach them knowledge, as come unto you for any instruction. You are no ministers as I have, and again will prove, you do most villainously profane the sacraments, and call for the wrath and vengeance of God to be powered upon you. 
(43) 43  Give over your places, or surely, I do not see how it is possible you should be saved. Better were it to live poorly here for a time, then to be damned for ever. It is reason your outward estate should be considered. The Lord will provide for you, your wives, and children, if of conscience you leave the ministry, and the magistrate is bound not to see you want. You live now upon stealth, sacrilege, and the spoil of souls The Lord open your eyes my brethren, the people of Wales, to see these your plagues, and to avoid them. It is unpossible you should be saved as long as you content yourselves with these men & their ministery alone. And the Lord open your honours eyes to reform these confusions.  
What the estate of my country is, before the Lord I have hitherto showed, now in the face of the world, how it standeth let us consider. That the most congregations in Wales, have wanted preaching these nine and twenty years, I take it granted. Their case being thus, I tremble to call to mind what censure the holy ghost giveth of all them, amongst whom the Gospel of salvation hath not been preached. These two places of scripture (Ephes. 1.13. & 2.11.17.) conferred together, show that they are without Christ, aliens from the commonwealth of Israel, have no hope, and are without God in the world (for these be the very words of the apostle) who have not heard of the word preached. Were the Prophet jonas then now living among us, would he not cry out? O you people of Wales, you are all reprobates and castaways, O you people of Wales, you are aliaunts from the communion of the true Church, O you people of Wales, you are not so much as included within the covenant of promise, you are without all hope of heavenly bliss, O ye people of Wales, whatsoever you pretend of the knowledge of the true God, you are in very deed stark atheists & without god, as many of you as since the time you came out of the den of idolatry and Popery, were not made partakers of the power of God to salvation, which is the gospel. Of a truth, my brethren, there is no other true censure to be given of you. 
(44) 44  For it is impossible to make a true face of a Church appear among that nation, which hath professed false religion (as you have done under popery) without the preaching of the word, which you have not enjoyed. In this place, I am sorry, I am sorry from my heart, that the miserable estate of my poor country affordeth the adversary such a demonstration, to prove, that we want the outward face of a church in the most assemblies in Wales, as I know to be unanswerable. The marks of a true church, 
a Mat. 28.18.19.  out of our saviour Christ's own words are gathered to be three, the word preached, the right administration of the Sacraments, and the outward form of government. Now if an Idolatrous dog of Rome should affirm, that the most congregations in Wales, since the time they were Romish synagogues, have been marked with neither of these three former marks, and therefore must be written in the black bill of insufficiency, to be churches of God, he were able to prove both the one and the other, and we with confusion of face should be driven with Hezekias' servants to answer this Rabshaketh not a word. For 
b 2. King. 18.36.  alas, what might be our answer? 
c 1. Pet. 1.21.  Begotten again out of the womb, of popery by the word preached, most of our assemblies have not been. As for Discipline, our Prophets are not ashamed publicly to profess, that they will not be reform by it. If we would fly unto the testimonies that we might have from the Sacraments, the Lord himself will deny it to be possible for them, to have been rightly used among us. Which I will prove by many reasons, that my countrymen may be driven to seek the remedy (if any thing can drive them) of such a pitiful condition, as wherein they now are, (being without the word, without the true use of the Sacraments, without Christ's holy government) by the knowledge of that righteous one, who is said 
a Esay. 53.11.  thereby to justify many. Let no man do me the injury, to report that I deny any members of Christ to be in Wales, I protest I have no such meaning, and would die upon the persuasion, that the lord hath his chosen in my dear country, and I trust the number of them will be daily increased. To come to the point, I affirm that the lords holy Sacraments, in the most churches within Wales, are subject unto most horrible profanation, as well on the behalf of the reader, who administereth them, as the people who communicate. So that a reading minister 
(45) 45  cannot deliver the Lords holy seals unto the people without great sacrilege, nor the people receive at the hands of such, without dreadful sins. And that not only because the outward elements is administered without the word, even unto a people who never had Christ jesus laid open unto them in all their lives: but also in as much as they are delivered by these persons, unto whom the Lord never warranted by his word the undertaking of that function. Now that the Lord allows none of our bare readers to administer the Sacraments, I have before showed by the manifold reasons alleged to prove them no ministers, and again, do manifest by these following. Desiring my godly learned & reverend brethren, who are contrary & as they shallbe found, to think of the conclusion. I deal not in this argument of any singularity, but because I know, that unless these empty casks be sunk under water, Christ's kingdom is never likely to swim.  
That my reasons may be the better understood, we are to mark: first, that all men being alike unequally capable of the ministery by nature, none are to undergo this calling, save only they, whom the Lord in his word hath pronounced to be capable hereof. Again, we are to know, that we ought to account none to be a minister, whom the Lord accounteth not to be such: for, must God's ordinance, or man's pleasure take place in that choice? So that although all the Churches under Heaven, should make him a minister, whom the Lord denieth to be capable of that function, it is nothing. I assume then, that no bare reader is capable of the ministery before God. Confirmed, 
a 1. Tim. 3.2. 1. Cor. 4 7. Eph. 3.7. Hebr. 5.1.4. 1. Pet. 4.10. jerem. 14.14. and 29 9  because the Lord hath not qualified him with gifts fit for that function, and therefore he neither is minister, nor aught to be acknowledged of God's people as a minister. Out of this conclusion I reason, whosoever receive the sacraments at their hands, whom they ought not to acknowledge ministers, they sin. Dumb ministers, (I do not tie myself unto exact forms in my syllogisms) ought not to be acknowledged ministers, therefore it is a sin to communicate with them, which no man should commit to save his soul, much less to receive the seals of salvation. Yea, but we must acknowledge them ministers for their outward callings sake. This objection is nothing else but a denial of the conclusion. Notwithstanding thus overthrow it: they of 
(2) 2  whose ministery there is a nullity before God, although they have an outward calling, ought not to be accounted ministers, and therefore not to be communicated with. For, may we allow of that whereof the Lord disliketh? Where is our warrant? The Church can not make good a meaner thing than this, as for example: The Church maketh an incestuous contract, the parties are married, I demand whether the marriage be allowable, or they incestuous persons still? All men, I know will cry for a divorcement. Now there is as ungodly a match made between a reader and an holy congregation, must it stand because the church alloweth of it? Or may the congregation use him in the sacraments or other duties essential unto a minister? Out upon it, no: for the contract was incestuous, and therefore not effectual. The assumption is, that of an insufficient man's ministery there is a nullity before God, though he have an inward calling, because it was never any thing as yet in his sight.  
To this purpose, we are to call to mind, that in a minister there is required, first an outward calling contained in the sufficiency of gifts, 
a 1. Tim. 3.1.  and the willingness to practise them: secondly, an outward which the church according unto the ordinance of God is to give only where the Lord will have it bestowed, and not elsewhere. This outward calling being once given, can be taken away by none but by the Lord, who gave it. For the calling is not from man, but from the Lord by the hands of man, as by an instrument. Where also we learn two things: first, that he is not a minister according unto God's ordinance, which wanteth either of these callings. Now 
(3) 3  I ask the question, whether the sacrament may be received at his hands, who wanteth, but that which man can give unto him, to wit, his outward calling? In no wise. And may we then receive at his hands, who is destitute of the inward graces, which neither man nor angel can give? Unreasonable: secondly, we learn that of those men who have an outward calling, there be two sorts, whose ministry is annihilated before God, though all the world should go about to make it good. The first is of those, who having an inward and an outward calling, are notwithstanding repelled from this function. And they are either such, as from whom the Lord in his secret providence hath taken away their fitness to teach, 
a 2. Tim. 2.2 1 Tim. 4.2. Ezech. 4.4.10 12  or those, who by some notorious sin, have frustrated their calling, whom the church upon their repentance ought to receive as brethren, but never as ministers. The second sort of those whose outward caling, is no better than abominable incense in the lords nostrils, is of them, who never had any ability for the ministery, as infants, dumb men by nature, dumb men in regard of their insufficiency to utter the lords message. The outward calling of these, yea, by all the presbyteries in the world, is but a seal priest upon water, which will receive no impression. How much less authentical is a corrupt calling to be accounted? The reason for the defence of the outward calling of idoll-ministers, which is drawn from the example of the prophets, 
b isaiah. 66.10, 11. Zach. 11.17.  who did not dissuade the people of their time from the dumb dogs, against whom they cry out, is so seely, that it deserveth no answer. For we read, 
c 2. Chro. 29.6, 7 isaiah. 1.1.  that the people living in Isaiah his own time, either under Hhuzzia, jotham, or Achas, who was the greatest adversary that ever the dumb Levites had, neither  incense nor offered burnt offerings unto the God of Israel, miss not to read the place 
d 2. Chro. 29.6, 7  Where did Isaiah reprove this? No where that we can read. Now what an horrible thing were it for a prince to expel the public service of God out of his dominion, or neglect the same, and defend this practice as approved by the word, because the Prophets did not reprove the like sin committed in their days, and yet this reason would have some more stuff in it, than the other for the dumb ministery? I could be well as large in showing the insufficiency of the reason, as I have been already in the whole treatise. But I make some conscience of being tedious, and therefore I content myself with this I have spoken, being ready many ways to make the weakness of it appear when it shall be requisite, I go forward.  
They 
(4) 4  of whom the Lord saith, 
a jerem. 23.21.  I have not sent these, although they run, I have given them no commission to deliver a Sacrament, although they are permitted to profane the outward element, are no ministers, and it is a sin to communicate with them. They are no ministers, because the Lord sent them not. Do not mistake me, 
b Matth. 7.22.  for a wicked hypocrite is sometimes sent of the Lord. It is a sin to receive at their hands, because we can not ground our assurance upon the Lords promise, that we may have a Sacrament by their ministery. For the Lord having given them no allowance to deliver the same, have we any promise to receive it of them? So that the Lord may say unto us; receive and you will, of unpreaching ministers, for aught you know, it is no sacrament. Another reason, 
(5) 5  whatsoever is not of faith is sin, but to communicate with unsufficient men, is not of faith, because we have no promise that they can deliver us the Sacraments, and therefore to communicate with such, is a sin. Again we 
(6) 6  have no warrant to receive an 
c Rom. 4.  extraordinary sacrament, but that which is administered, by ignorant ministers, is an extraordinary sacrament, if it be any. (Because, according unto the ordinance of God, a preacher is only to deliver the same) therefore we have no warrant to receive it. And what dare we undertake with out warrant from the lords mouth? Belike then, will some man say, that is no Sacrament which hath been administered by these who were not preachers, and so the most now living in this age, are either not baptised, or must be rebaptized. The disgrace that is brought upon the cause, as though it went about to enforce rebaptisation, is easily wiped away. For the action performed is not denied to be a sacrament: though it were, 
As I do not deny that which hath been done to be a sacramence. so if any can proven it to be non, I will not withstand him.  yet I would wish none to be rebaptized, for many causes. First, we are already received into the bosom of the church, and acknowledged to have the seal of the covenant, in as much as we were once offered and received into the number of the godly, by the outward element, though corruptly. To what end then should baptism serve us again? Secondly, the absolute necessity of baptism to salvation by this means might seem to be maintained. Thirdly, lest we should seem to agree with the heretical Katabaptists. 
If these reasons can be answered, I see neither heresy nor error in being rebaptized.  fourthly, other Churches have not publicly decided the cause. Fiftly, that the practice should not enforce them to be rebaptized, which have been already baptised, by such as had commission from the Lord to deal in those mysteries. Lastly, they who (being now in the age of discretion) have been baptised by idoll-ministers, are either called or not called to salvation: if called, why should they be rebaptized, seeing already they have been made partakers of the outward element, and accounted in the number of christians? If not called, neither should they be baptised, until they declared by their works that they were God's children. Concerning the controversy then, whether the element administered by an ignorant man, be a sacrament, being once delivered, delivered, I would wish all men in modesty to abstain from so ungodly a jar, because it tendeth not to edificaion, and it is not the point, it is not the question. A private communion ministered to one alone may be a sacrament. What then? are men to receive at home being sick? No, for it is a sinful breach of God's institution. In like sort, Baptism, or the Lord's supper administered by a dumb minister, may be a sacrament, 
I affirm readers to be no ministers, & for any thing that is raveled in the word, that they can deliver no sacrament, and yet that which hath been done by them may be be a sacrament, and what contrariety is there id these assertions.  is it therefore lawful to receive it. In no wise, because it is a sin, and that is sufficient to terrify any from that action. It hath been before convinced for a sin, and again is thus proved to be no less. It (7) is a sin, either to receive the Sacraments at the hands of those, who are not ministers, or to testify them to be ministers, unto whom the Lord hath denied that function. But they that communicate with dumb ministers, commit either of these sins. If they say they do not receive at their hands who are not Ministers, than they testify them to be ministers, and so are found to gainsay the Lord. For they say readers are ministers, the Lord saith no. Whether shall we believe? That, 
7  the Lord saith no, and proveth it no, I thus prove. He saith that there is no minister, 
a Mark. 28. mar. 16.16.1. cor. 3.7.1. pet. 4.10.  but a preaching minister by his institution. If it be thought otherwise, than it must be proved that the Lord in his word hath ordained (else the confusion that every private man may administer the sacraments must ensue) two sorts of ministers to deliver the seals of salvation, the one preachers, the other not able to preach. Show an unpreaching minister out of the word, and I will yield. Out of this reason, many arguments might be drawn. As first, that readers (8) are not ministers of 
b 1. Cor. 21. rom. 10.14.1. pet. 2.5. & 2.22.  salvation, 
8  and therefore ought not to deal with the seals thereof. Secondly they can not (9) increase our union with Christ. 
9  Thirdly, are of themselves ministers, 
10  (10) of damnation only, because that keeping men from the food of life, they starve them, and so work their damnation with many other which I omit, save these following. We neither (11) ought to receive at their hands, 
11  neither ought they to deliver the Sacraments unto us, who have not power by virtue of their public ministery to engraft an infidel into Christ. Bare readers have not this power. For by virtue of the public ministery, this is the proper work of a Preacher, therefore they neither aught 
a Rom. 10.14.  to deliver the sacraments unto us, neither ought we to communicate with them. Further, 
12  (12) they that come to a public minister rather than to a private man for the seals of salvation, either profanely consider not what they do, or profess that they would have the assurance of no other salvation and no other Christ, then of that Christ, and that salvation, whereof he that administereth hath warrant from the Lord to assure them off. This warrant because mere readers have not, it followeth that in communicating with them, men either profanely consider not what they do, or make choice of a false Christ, and a deceivable salvation. Because they will have no other Christ, and no other salvation then that Christ, and that salvation, the seals whereof ignorant ministers have commission from the Lord to deliver, which indeed is no Christ and no salvation. 
13  Lastly (13) where as by Baptism I am iouned unto the society of Christians, I declare thereby that if there be no salvation to be had among them, I will not be saved, but am content to be a castaway for ever. Now alack if he that administereth, hath no warrant to receive me into this company, what comfort can I have by that action. Though the Lord in mercy make it an authentical Sacrament, I could be assured of no such thing. My good brethren, consider therefore what you do, in permitting your children to be baptised by your dumb ministers, consider what you do in receiving the Lords Supper, at their hands. Would you have your children engraffed into (your selves assured of) no other Christ, than these your simple readers can lay open? If you would, adventure no more to deal with them. Of a truth my brethren, your sin hath been already unmeasurably great. Repent, repent, and that betimes. Fall down before the Lord, desire him to forgive you. And sin no more in this execrable profanation of God's holy mysteries; Labour to have true Pastors placed over you, and rest not until you have brought this to pass. In the mean time carry your children a 1000 miles to a true minister of God to be baptised, rather than offer them unto your hirelings. Yea if you cannot when you have done all you can, get baptism without the breach of God's institution (as God be thanked, you may under her Majesty) leave them unbaptized. An intolerable speech (will some say) in this age; Impudent and ungodly age, wherein to affirm, that it is not lawful to break the law of the eternal, is thought intolerable. 
1  Is it not proved a (1) sin to communicate with our wicked blind Pastors, and hath this age, 
2  any dispensation to sin. Hhuzzah (2) should not have offended, for not upholding the ark 
a Sam. 67.8. nb. 4.15.  although the same had been broken in shivers, where as the very touching of it, contrary to the commandment of God, even to stay it from falling, cost him his life. And shall we escape, if we break Gods holy institution in the Baptism of our, children, assuredly no. To (3) omit a sin is no sin, and therefore to omit baptism, if it cannot be gotten without sin, is lawful. It (4) is not the omission, but the careless and negligent seeking offend not this way in any case, or the wilful or utter contempt of Baptism, that displeaseth the Lord. The Israelites (5) should have sinned in offering 
a Deut. 12.5.4.1. king 8.29.  sarifice out of jerusalem, and therefore all the time of their captivity in Babylon, they would be with-but that comfort of their faith rather than offend. So ought we rather to want the sacraments, than sin by enjoining of them.  
Your Honour is cited in this place my Lord, before God's tribunal seat, and charged in the name of the etereall and almighty God, as you shall answer at the dreadful day of judgement, that you suffer not his holy mysteries any more to be profaned, where your authority may withstand the same. A word of your mouth might restrain the flood of this pollution. The Lord give you a feeling and an understanding heart. Remember the godly rulers, and noble men that have been before you. Moses, jehoshuah, David, Solomon, jehosaphat, Hezekiah, joshiah, Hebedmelech, Nehemiah with the rest, who now rest with the lord 
b Exo. 32.31.32.  Fall down before your God with Moses, and say, O this people have sinned a great sin, in living all this while without the word preached, in suffering their children to be baptised of ignorant ministers, therefore now wilt thou pardon their sin. 
c Nomb. 14.17.  And now I beseech thee, let the power of my Lord appear, as thou hast said, jehovah is slow to anger, etc. Be merciful I beseech thee unto this people, etc. and the Lord I trust will answer your honour as he did Moses, I have pardoned them according unto thy request. Blessed, yea, ten thousand times blessed, were your people, if you made such a prayer for them, and received such an answer.  
Well, the condition of my dear country being thus fearful before the Lord, and damnable in the sight of the world, what is now to be done that it may be bettered? Verily this, procure you the word preached, for yourselves and obey the same, or else woe worth you, woe worth you, I say Magistrates, Gentlemen, Ministers, and people, for otherwise you reject jesus Christ, and will not have him to reign over you. I have set down the only ordinary way to salvation, the Lord, for the maintenance of the estate of any of you, will not find another though he may. Therefore enter into this, or be damned. For shall the highest make new decrees, because the son of the clay, dust, and ashes, base and contemptible man, will not tread the old and ancient paths? No.  
You must not only have the word, but obey, it in every point and show by your good works, that indeed it hath been sown among you. Therefore, if you mean to be like the common professors of these days, who covenant before hand with the Lord, that their pride and estate must be maintained whatsoever he requireth who are more busy to wonder at other men's infirmities, then to beat down their own sins, who will not diminish one ior of their horrible covetousness, and oppressing of their tenants, lose one gry of their whorish pomp, and more than curtisanlike bravery, though the truth should in the mean time be gored through with slanders, presume not once to open your mouths for the word preached, unless you would aggravate your own damnation. For assure yourselves heoreof, that the popish Idolaters the atheists and swinish epicures of these days, who have bidden battle unto all religion and honesty, shall feel of the fierce wrath of god in the life to come, but as for the mocke-Gods, I mean the common Protestants of this age, who think they do a meritorious work, because they entertain the word in their families, yea do not expel the same, out of the places where they have aught to do, woe be unto them 
a Math. 11.21.  for they shall be like Corazin, they shall be like Bethsaida, they shall be like Capernaum.  
The word preached you see you must have, live according unto it you must, serve the Lord as he willeth, in every point you must, or soak for ever in your own confusion. Difficulties in this case must not be alleged, for if you seek the Lord with a sure purpose to serve him, he hath made a promise to be found of you. 
b Prou. 2.16.  Away then with those speeches, how can we be provided of preaching; our livings are impropriated, possessed by swine, as non-residents and hirelings. Come by it as you can, you shall go to hell, unless you have it. A goodly matter. Is there no way to remove these beasts, by supplication to her Majesty, etc. and to place better in their stead; Indeed you will seek none: Be it you can not remove them. Can you bestow no more to be instructed in the way of life, then that which law already hath alienated from your possessions. You never made account of your tithes, as of your own. For shame bestow some thing that is yours, to have salvation made known unto you. Contemn not the grace of God offered unto you in these days of your peace. For if you refuse to come unto the Lord when he calleth, behold your answer when you call for mercy at his hands. There is a time 
a Prou. 1.24.30.  of repentance indeed, but that is limited according unto the Lords will and not man's.  
What should I take the pains to show how ministers, and their livings may be provided for in Wales? Seeing I see none ready as yet to entertain the word, and that which hath been done heretofore in this point, is not practised. When any are willing to entertain counsel for this matter, I doubt not, but it will be an easy consultation. Not to do in some place what may be done, because every place cannot be furnished with learned ministers, and their livings is but to deride the Lord to his face, and delude his people of their salvation.  
The inhabitants of the city Thasus, being besieged by the Athenians, made a law that whosoever would motion a peaco to be concluded with the enemy, shdulde die the death. Their city began to be distressed, the people to perish, both with the sword and famine. Hegetorides a citizen, pitying the estate of his country, took an halter about his neck, came into the judgement place: Spoke. My masters, deal with me as you will, but in any case, make peace with the Athenians, that my country may be saved by my death. My case is like this man's. I know not my danger in wtiting these things. I see you my dear & native countrymen perish. It pitieth me; I come with the rope about my neck to save you, howsoever it goeth with me; I labour that you may have the Gospel preached among you, though it cost me my life: I think it well bostowed. And seeing I seek nothing hereby but the glory of God and your salvation, what devils will be so shameless as to molest me for this work, and hinder the word preached. If any such shall be found, I wish them to consider, before the deal with me what the Apostle setteth down, 
a 1. Thes. 2.15.  concerning the persecutors of those that seek for preaching, and the hinderers thereof, namely that they please not God, and are even contrary unto all men, and this their doing is a sealed writing, that the vengeance of GOD will come upon them to the full; Answer it how they may. Be it as it will be, my comfort is the testimony of my conscience, that in simplicity and singleness of heart, not only, as in the sight of God's children (unto whose view and censure, this poor labour is offered) and his angels, but as in the presence of jesus Christ, I have behaved myself in this cause, having before mine eyes that I am one day to yield an account unto his majesty, both of my good meaning, and also of all circumstances, oversight, vain and idle words, in the action. But alas, what can proceed from me, that tasteth not of old Adam, and the body of sin which I carry about with me: wheresoever I have offended, either in matter or manner, let it be showed, and I will with mine own hands destroy that which I have built amiss, be sorry for mine oversight, the most aeger censurer of myself, and thank them from my heart, who shall admonish me of my fault. Yea, but the tractate concerning the Idol ministery, tendeth to stir up my countrymen, her majesties subjects, whereto? To feel in what a miserable case they are before God, and the world, being without the word, without the administration of the sacraments, and without Christ's holy discipline, and in regard thereof, dutifully to entreat her Majesty, and their honours, that it may be redressed? Truth; And would to God they felt it. To mislike of the ecclesiastical government now established among us? truth, for it is foreign and Antychristian for the most part. To mislike of the civil government; That is a slander, and I dare write in in my forehead for a slander. But why should I deal in this cause more than others? The worthies of the Lord before me in preaching and writing for a learned ministery, ye have dealt herein. If they had not, this is my reason. Though all her majesties subjects, yea her faithfullest counsellors should conspire against her highness, I myself against them all would defend her, and her cause to the loss of my life ten thousand times. And shall not I do the like service unto the Lord?  
To end, commending you all both honourable, worshipful, ministers, and people, unto the Lord and the word of his grace, I take my leave of you in that exhortation which we read in job. 
a job. 23.21.22.25.  Acquaint yourselves I pray you with the almighty, and make peace with him, thereby it shall go well with you, receive I pray you, the law of his mouth, and lay up his words in your hearts. If you return unto him, you shallbe built up, if you put iniquity far from your tabernacle, the almighty shallbe your defence, you shall make your prayer unto him, and he shall hear you. Christ jesus give them an heart to return unto thee, and be thou found of them for thy mercy's sake. Amen, Amen, Amen. yea, come quickly Lord jesus.  
Your poor countryman, who in all dutiful good will, hath wholly dedicated himself to do you good in the Lord. JOHN PENRI.   

THus I have set down the exhortation, word for word, as it was in the former impression, without the altering or diminishing of any one thing, (three marginal notes added) saving the faults escaped in the printing. And having here and there diffused my reasons against the dumb ministers, which I perceive are not so easily to be gathered out of the same, because the most part of them were brought in for other purposes; I thought good in this place, to set them down syllogistically, to the end it may appear unto the church of God, upon what grounds I deny them to be ministers. But here first the state of the question is to be made known, 
The slate of the question is, whether he be any minister at all, good or bad unto whom the Lord never said go and preach. Mat. 28.18.19. I deny such a one to be any.  which is not whether our readers be such, as have the names, & supply the places of ministers, (for he that will not grant this, denieth heat to be in the fire) but whether they, by the unlawful consent of our corrupt prelates, stealing the names, & intruding themselves upon the places of ministers, that is, having a corrupt outward calling, be ministers indeed. So that for the better understanding of this controversy, I grant, that in our Church in those days of her ruins, there be two sorts of ministers. First, a minister 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only in name, which is not a minister indeed. Secondly, a minister both in name and deed: which also is double. First, a minister, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, having not only upon him the name of a minister, but also in him these things which are agreeable unto the name, and give the essence and being thereunto. Secondly, a minister, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which both carrieth the name, is partake of the essence thereof, and laboureth to perform indeed whatsoever belongeth unto his calling, only this minister is the good minister. As for the ministers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if they be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are all of them evil ministers. Of the which crew, are all those attainted with the faults spoken against 
a 1. Tim. 3.4.7.  in the word; whom although by the censures of the Church, they should be compelled to leave, either their faults, or their ministery: yet I dare not deny to be ministers, as long as the church tolerateth them, unless their offences be such, as presently there ensueth 
b 2. King. 23.9. Ezeb. 44.10.  a nullity of their ministery before the Lord. Those who are only ministers in name (of which sort by the reasons following, I prove all our readers to be) are not ministers indeed, and therefore can by no means be accounted ministers. Especially, seeing as good and as able ministers altogether as they are, might in civil policy be established among the savage Cannibals, who feed upon men's flesh, though they should neither suffer any to come amongst them, that might teach them true religion, nor resort themselves where the same were professed. For our Liturgy book of Articles, manner of ordaining of Bishops and Priests, articles agreed upon by the clergy, in the convocation house, might be translated unto their tongue; & they by a Lord-Archbishop or Bishop, Cannibal, might be mad Deacons or foul Priests, to were a surplice, a cloak with sleeves, a trunk gown, a cap and tipper, and I think bell and babel (ornaments fit inogh for such deformed coxcombs) to read a Gospel, church women, bid fasting days, and holidays, profane the Sacraments, pray at the burial of the dead, pronounce a curse against sinners upon Ashwendsday, and at no time else, ordain a new Sacrament of the cross, in the profanation of baptism, visit the sick with a wafer cake, and a wine-bottell, read Homilies, pray for the prosperity of thieves, pirates, murderers, yea, a Pope Cardinal, Archbishop, Lord-bishop, or any other enemy of God, & his Church, if he travail by land or by water, and briefly to perform whatsoever any reader within wales, by his outward calling is bound to do. Now any reasonable man would deny these to be ministers: howbeit they emoyed the names and rooms agreeable unto that function. And I pray you, what difference should there be between these and our readers, in regard of their ministery? In their persons I grant some might be showed, but that can be nothing to make their ministery disagree. And this out of all controversy is most true, that no ministery can be where true religion is not, no ministery can be out of the church, as we see the ministery of our readers may. For the Apostle inseparably joineth the gathering ' together of the saints with the 
a Ephes. 4.22.  work of the ministery.  
Where also the importunacy of the distinction that they are evil, that they are maimed ministers, & therefore ministers is esier answered then propounded, by granting them to be evil & maimed ministers indeed, but so evil and so maimed, as they are flatly none, & so making 2. kinds of evil ministers, the one so evil & so maimed as they are none at all, the other in deed evil and maimed, but so as they want not the life, whereby a minister is a minister. A Chirurgeon entering into a camp of discomfited and wounded men, should find them all (it may be) wounded and maimed in most miserable sort; but some so maimed, as they were not men, but dead corpses. The same is to be said of our foiled and maimed ministery in this Land, wherein all, from the highest to the lowest (some few excepted which keep us from being like Sodom and Gomoraah (shallbe found mangled by Satan (sorrowful and desperate sight:) in their very essential parts, but some so maimed, that they are as dead as the door nail. Now that all our readers want the very life, essence, and being whereby a minister is a minister, that is, are not ministers in deed. I prove by these two reasons, and have proved in the book by the reasons that shall ensue. Whosoever wanteth that life, which is either prescribed or included in the word, to be the life of a minister good or bad, he hath not so much as the life of a bad minister, much less of a good. But our readers want both that life, which is prescribed or included in the word to be the life of a good minister, and that which is the life of a bad minister. Therefore our readers have not so much as the life of a bad minister, much less of a good; The proposition is most manifest. For whence learn we, what giveth life and being unto a minister, but out of the word? The prose of the assumption is thus concluded. First, there is no essence of that minister, either as good or as a bad minister, set down to the word, whereof there is at all no mention made in word. The truth hereof Appius Caecus might see. Doth the word show what life and being he can have, whom it denieth to be at all? But our readers are not mentioned in the word as public ministers; Because the word never dremt of that minister, unto whom it is not said: go 
a Math. 28.19  and teach. Therefore, there is no essence or life of our readers mentioned, off in the word, either as good, or as bad ministers. Secondly, there is no essence or life of that minister, either as a good or as a bad minister, set down in the word, which is but the ordinance of the church, by the ordinance of the church, I mean every ministry & minister, which is not read of in the word, howsoever the outward calling be joined unto it. I know that the very outward calling of a minister, is not the ordinance of the church, but the inviolable prescript ordinance of God, in the delivery whereof, the church is but an instrument, & I can prove our readers to be neither the ordinance of God, nor of the church in that sense, whereby the ordinance of the church is taken for the outward calling according to the word; To the assumption. But our readers to make the most of them, are no more than the ordinance of the church. Therefore there is no essence or life of our readers set down in the word, either as good or bad ministers. The assumption every man will grant; the proposition is most firm; Because that every minister 
a 1 Cor. 12.4.11.28. & 4.7. & 9.16.17. 2 Cor: 4.6. Math: 21.25. & 11.11. Rom. 12.6. Ephe: 4.11. Collosir. 25.  good or 
b Phil: 1.15.16. 1. Cor: 3.3.15. Mat: 7.22. 1. Cor. 9.27.  bad, is the ordinance of God, in such sort, as to whomesoever the Lord hath not committed 
c 1. Cor. 4.4. john's ministery was from God, therefore much more every ministry more every ministry in the king done under the gospel. Math. 21.26. & 11.11  the dispensation of his will, well he may have the outward calling of a minister, he is in deed no more than the ordinance of the Church, and so wanteth the very life of a minister. For it is not the approbation of the Church by the outward calling, that can give life unto that ministry which is not heard off in the word. Because the outward calling giveth not the life or being unto a minister, but the birth. So that to make a minister, therebe two things required. First, a being or life, which the Lord only can give. secondly, a birth, which the Church as an instrument of the ordinance of God, is to bestow upon him by his outward calling. These two things are so essentially to be required in a minister, that whosoever wanteth either of them, he cannot possibly be a minister. For where is that man that consisteth only of a soul, or only of a body? where is that man that never had life? Or what was is his name that never was borne? whereupon it ensueth, that neither he which wanteth either of these two parts, must not presume to intermeddle with those actions, which are by the ordinance of God, necessarily tied (as the sacraments are) unto him that hath both the life and the birth of a minister, nor I adventure to go unto him for those things, which he hath no commission to deliver. Be a man therefore never so godly, never so learned, endued with never so lively faculties of the ministery, yet he is no minister in deed, unless he have the ordinance of his God upon him by his outward calling. The preaching of the word being a gift, and not depending upon the very ordination is not so tied to the person of a minister: but that he which hath not the outward calling, may offer the trial of his gifts unto the church in the public place, his spirit having before been subject unto the prophets, 
a 1. Cor. 14.  that is, such as have judgement to discern of his gifts. On the other side, be it that a man have the outward calling of the church: yet in deed he is no minister, unless the Lord hath given him the life of a minister, by committing the word of reconciliation unto his hands. By this I have set down two main questions which trouble many that fear God in these days are decided. First, because the outward calling is essentially required in a minister, it is therefore thought of some to be that, which giveth the life unto a minister. As though a child hath not life in the womb before it be born, or that his birth be any thing to give him life: I grant indeed, that a woman cannot glory of the fruit of her body, until it come to the birth, for the bigness of the womb may proceed of some Tympany. secondly, in as much as the manner of the essential birth of a minister, is prescribed in the word, which prescript cannot without sin be altered by any, either in taking upon them the ministry, or in imposing the same upon others, some are seelily carried away to think them, to be no ministers which have not their birth in every point according unto this prescription. The reason is no better, then if I should deny him to be a true and a living child, whom I cannot deny to have the life & the birth of a child, because he issued out at his birth by the way he should not: 
Tranq. in vi●● I●●i. Caes.  if C. julins had been taken out at his mother's side, should it therefore be needless to warn him to take heed of the Ideses of March? absurd.  
The second reason against these untimely births, I thus frame; Whatsoever ministery and minister, was then unknown in the Church, when all those callings flourished therein, which were in any age, or time appointed by the Lord to be in the ministery; that ministery and minister hath not so much as the essence of a ministry or minister, good or bad; Every one knoweth this, who knoweth Paul to have set down, that the Lord 
a Ephes. 4.12.  ordained not a transitory ministery, but such as was to continue until his second coming. And more than extreme folly were it to think him, to set down a being for that minister whom he never meant to ordain. But our readers & their ministry were then unknown in the Church, when all these callings flourished therein, which the Lord in any age or time ordained for the ministery, I mean in the 
b Rom. 12.3.7. 1. cor 12 28. ephes. 4.12.13.  Apostles time. Therefore our readers and their ministery, have not so much as the essence of a ministery or ministers good or bad. Our of these two reasons arise two proper differences, between the magistracy & the ministery. First, there may be a lawful magistracy and magistrate according to the word, whose name and office, was never heard of before in the world, much less read in the word, so can there not be a ministery or minister. 
Tit. livi. lib. 3. Cicero in 2. Cat  L. Quintius Cincinatus is made Dictator. L. Tarqvinius master of the horse. L. Opimius, the counsel must see that the commonwealth be not endangered by any faction, the same place both before & after sustained many among the Romans. In our time the care of the public peace in all the German empire, was committed to Lazarus a Schivendi. 
john. Funccinus  All these were new kinds of magistracies at their first institution, yet lawful. The second difference is, that the life and office of a minister is prescribed in the word, contained in his gifts, and severed from his, outward calling. But the life of the magistracy, is neither prescribed in the word, (for so there could be no magistrates out of the Church, nor any in the Church, but such as are prescribed in the word, which were very impious to think) or contained in the gifts of the magrstracie, not yet separated from his outward calling. For the very outward calling is it, that giveth life unto the magistracy, though the person sustaining it, want gifts to discharge the same. The reason hereof is evident, because the magistracy being an human constitution 
a 1. Pet. 2.13.  as the holy ghost saith, is appropriated unto his possession upon whomsoever man bestoweth the same, if he be capable to possess (though unfit to execute) what is allotted unto him. So cannot the ministery be, unless he upon whom the Church imposeth it, be made fit by the Lord for the execution thereof. They who think the essence of a magistrate, any more to consist in the gifts of courage, understanding, wisdom, fearing God, dealing truly, 
b Exod 18.21. deut. 1.13.  hating covetousness, (the only properties mentioned by jethro, whence this life of a magistrate is falsely gathered) then the being of a minister is contained in his 
a 1. Cor. 4.7.  faithfulness, very inconsiderately gainsay the Apostle Peter in the place before quoted, because hereby they make the magistracy not to be an humane ordinance, but an ecclesiastical constitution, prescribed in the word. The objection therefore that a minister should be no more denied to be a minister, because he wanteth gifts, than a magistrate denied to be a magistrate, for the same defect proveth not worth the answering. Because the Lord hath tied a man's inheritance, no otherways unto him, than he hath the magistracy unto that person or persons who have authority to make a magistrate. So that the very magistracy, may be derived from him by the outward calling, as well as the substantial interest of this inheritance, by the best conveyance in law. No such thing being tied unto the Church, in making a minister; Because none can say they are in the possession of a ministery, who have not the same from the Lord. And what ministery have our readers from him? Any outward thing in the possession of man: (of which nature all men know the magistracy to be:) may be conveyed really and indeed, (aught not always I grant) unto him upon whomsoever man the possessor thereof will confer the same, and there it ought to be inviolably inherent, as long as man whose right it is to bestow it, or take it away, will have it so. Hath a man less interest in his money, because, either for want of wit, he knoweth not how to use, or by his lewdness doth abuse it? Candanles a fool, is no less a magistrate, (a far worse I deny not) among the Lydians, 
Herod. lib. 1. Plato de reip. dial. 2.  then Egesilaus among the Lacedæmonians, a wise and a politic governor. The same is to be said of joab & Benaiah, of Licinius, a persecutor and Constantine a christan emperor. Tib. Ghracchus abuseth his magistracy, the senate and people sin, because they deprive him not, but as long as they tollerat him therein, the magistracy is his own, and therefore not lawful for any private man by disobedience to rob him thereof. And why so? Because the sword in his hand, is still the Lords sword, the sedition & tyranny in him is his own. To come to the ministery, the Church maketh that wretch a minister, unto whom it will be said, I 
a Math. 7.22.23.  know thee not, thou worker of iniquity. But did the Lord by enduing him with graces meet for the ministery, say unto him go prophesy in my name? he did. Then there is a ministery committed unto him, which is, neither his, nor the churches, but the Lords, the same dare not I deny (until the Lord take it away) for the foulness of his hands. Another cometh with the same calling of the church, & he saith b I am a plain herdman, 
a Zachary. 13.5.  neither prophet, nor the son of a prophet. (Now Lord if it be thy will, be merciful unto them, convert them, and disburden thy church of them) but I have my letters of orders from the Lord bishop, and am in possession of the living; I know no ministery he hath. And therefore I deny him to be any more a minister for his outward calling sake, there Herdonius a traitorous and slavish servant is a magistrate, though by treachery, he with a company of other roguish vagabonds like himself, hath now gotten possession of the Capitol. That the speech may not seem strange unto any, let men way but the prerogative which the Lord reserveth unto himself, in making ministers in his Church: with the privilege, which her Majesty hath in ordaining magistrates within her dominions. The whole assembly of Parliament for some causes moving them, ordain a Lord high Constable of England, (as France hath) her Majesty showeth her public disliking thereof. And that she will haven) such officer within her Realm, is he a magistrate? he is none neither will I acknowledge him for any, as long as it shallbe against her will & pleasure to have any such within her dominions. For what magistrate is he in this land, which she saith to be none as long as the royal prerogative is in her hand. In like manner, what minister is he in the Church of God, whom the Lord denieth to be any. The case is too to manifest.  
The distinction that readers are ministers of judgement (that is sent of the Lord in judgement to punish the sins in this age) but not ministers of the mercy and grace of God, is as if they were said to be ministers of an ordinance never ordained: now far be it we should make a ministry of an ordinance never revealed, of an ordinance that is but temporary. And in very deed I cannot but think it a very strange matter, that these men who make a conscience of that which they teach, being also wise and godly learned, are not ashamed to be reported the forgers and setters abroach of such shifting and seely stuff. The other objection concerning the ministry under Moses, is as faulty For to square the ministery of the new covenant, according unto the Levitical priesthood, is to require the Consulship of Rome, to be framed after the Mayoralty of London, besides many other foul inconsequentes it hath in it. I have already showed the weakness hereof, and if it deserved a further answer, I would vouchsafe it the same.  
The reasons expressed in the book, are now to be set down. Such of them as are noted with this mark, 
The things which they pretend to seek, I embrace, their separation I detest.  * are some of the reasons, whereby I am necessarily induced, utterly to condemn that course of those (I hope fearing God) who have made a separation from those ministers in this land (& their congregations) who truly preach the word. And although there be in our godly assemblies many corruptions, and more wants tolerated, which every Christian heart must needs abhor: yet I protest that I would (as to my comfort I do) join myself in the public hearing of the word, receiving of the sacraments, praying, fasting, giving of alms, and other holy exercises, which these congregations as the assemblies of God's people, amongst whom public salvation is to be had, and with these ministers, as the messengers of jesus Christ, whose commission from him, to make known unto me the way of salvation, I dare not deny for my soul because there is some want in the seal, I mean the outward calling. My reasons are these; Where I am obscure, the book may give light. The conclusion for brevities sake I have omitted in the most. The Prosyllogisme or second proof of any doubtful action where it is omitted, is afterward concluded in the syllogism, which serveth for a proof of all my reasons, where any of them might be thought to be weak.  
Every one that hath the * life of a minister good or bad (or that is a minister in deed) is ordained of God for the gathering 
a Rom. 12.3. 1. Cor. 4.11.28. Ephes. 4.12.  together of the saints. For there is no other minister spoken of in the word. No bare reader is ordained of God for this end. Therefore no bare reader is a minister in deed, or hath the life of a minister good or bad. The faithful preachers in the Church of England have and do show by the good evidence of their teaching, whereby souls are gathered unto the church, and fed therein, that they were ordained of God for this end. Therefore the separation from them and their assemblies, is an ungodly, wicked, and schismatical rent from the visible body of the church. An ungodly, wicked, and schismatical rent, I call it upon good deliberation & advice. Because that separation from the company where public salvation is had and professed, which is made in such sort, as if the said company had not the means of salvation sounding in it, or worshipped God after a false manner is wicked, and schismatical. Such is the rent of these men. For as they themselves do avouch, they are separated from us, because in all our meetings the corruptions are so great, that we serve the true God after a false manner, hold not the foundation, and so have no means to be saved among us. For the men themselves, I hope the Lord will recall them, and I am persuaded the most of them have fallen into this snare of mere and simple ignorance. And woe, woe woe (unless they repent) will be unto them, that in smiting and keeping back the careful and harmless shepherds, have been the cause of this lamentable dispersion & straying of the poor sheep. For the course, which they take in seeking good things it is to be avoided, as a course very likely to shake them from eternal life that continue in it. I know what I say. For where is there now any more means left for them to be saved without their repentance (we having the only ordinary means of salvation among us, as before is proved) whereas they separate themselves from us, as from those who serve the true God after a false manner, and plainly show that they would have no salvation rather than that whereof we are by the mercies of God partakers, through the ministry of the word in our assemblies. They cannot deny (& I desire them to grant no more than the reasons following, & the former prove in this point) but that salvation is to be had by the ministry of our preachers. And they also know that there is but one ordinary way to be saved, which being accounted but in one assembly to be the way of serving God after a false manner, the passage of salvation is shut up every where, unto them that are thus seduced, for any thing that I know to be revealed. Shall I because the churche-governement is not as yet established 
a Tit. 1.5.  in Creta, or is injuriously kept out, and some great corruptions tolerated in stead thereof, therefore affirm that those congregations of the Cretians, where the word of god is taught by men of fit gifts; are assemblies where the true god is worshipped after a false manner, and yet notwithstanding think I may be saved by the word preached at Philippi (continuing still in the same error.) Whereas they that deliver the word at Creta, are men endued with as rare gifts from the Lord, for the work of the ministry, as upright in life, and have called as many to salvation, as they had done who are at Philippi. I doubt hereof. Nay, if I separate myself from the assemblies in Creta, to go to Philippi, it shall not be because I deny them to be meetings of God's people, among whom he ruleth by the sceptre of the word, or because I account them profane synagogues, but because I see them too slack in growing to that perfection, whereunto they desire to be brought, so that my departing shall not be a separation, but a going forward. And while I address myself to go forward, I will be sure not to cut of myself, from the public meetings where the word preached is enjoined. A strong manner of reformation, for men to cut themselves off, from the true Church, to the end they may have a perfect outward government. The practise of these silly men might seem to be more tolerable, if they had joined themselves with any Church under heaven. Nay, I would see what church dareth receive them as long as they hold these congregations for Idolatrous synagogues, where that ordinance of God is, by which men are brought out of the kingdom of darkness unto the kingdom of Christ. Every one of the syllogisms noted with this mark, * infer the former conclusion against their practise. I wish their conversion from my heart, and will be ready to perform any christian duty (as a brother) towards them that the Lord hath enabled me.  
Every minister 
(2) 2  indeed * of that ordinance 
a Ephes. 4.13.  which is to continue in the church, for the work of the ministery to the world's end. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Noah bare reader is a minister of this ordinance. For this ordinance is the word preached. Ergo no bare reader is a minister indeed. 
(3) 3  Every minister is able * to make the elect to be members of 
b Ephes. 4.13.  Christ. No bare reader is such an instrument. Ergo; 
(4) 4  Every minister * is a means by the word of the grace of God to give the elect an inheritance among them that are 
c Act. 20.32.  sanctified. None of our readers is such a means, ergo: 
(5) 5  Every minister indeed, is able to feed the * elect with the food of knowledge and 
d jere. 3.15.  understanding. None of our bare readers are able to do this: ergo: 
(6) 6  Every * minister at the least, in regard of gifts, is according unto the Lords own 
e jerem. 3.15.  heart, that is, his ordinance reuciled concerning his * choice. None of our readers is such: ergo: 
(7) 7  Every minister is * an instrument to make known by the word preached, the purpose 
a Colos. 1.20.23 28.  of God concerning man's reconciliation. No reder is such: ergo: 
(8) 8  Every minister is able to lay open * the mysteries of salvation. No reader is &c: 
Look this reason in the book.  ergo: 
(9) 9  Every minister is an * instrument of our new 
b 1. Pet. 1.21.  birth. No bare reader is &c: ergo: 
(10) 10  Every minister is able by the preaching of the Gospel. to manifest those hidden secrets, which the Prophets themselves could not artaine unto, 
1, Pet, 1.10.12.  without great search and inquiry. No bare reader can do this by preaching: ergo: 
(11) 11  Every minister is * able by his public ministry, to bring the elect unto the knowledge of the truth and so to salvation. 
c 1. Tim. 2.4.  No bare reader can do this: ergo: 
(12) 12  Whosoever are fit in regard of their sufficiency to be their ministers alone, that would have no God, 
d 2. Chron. 15.3.  are no ministers indeed. All bare readers, not being able to lay open the will of the true God, are only fit to be their ministers that would have no God: ergo: they are no ministers indeed. 
(13) 13  They are no ministers, whosoever are able to perform the whole work of their ministery without study, and giving heed unto learning, as the 
c 1. Tim. 3.14.14.  apostle commandeth. But all our readers (if they can read) can perform the whole work of their calling, as long as they live, without any further study: ergo: they are no ministers indeed 
14 14 . Every minister * is able to expound that which 
f Act. 8.13.14.  cannot be understood without an interpreter, viz, that, which is to be learned out of the word concerning the Lord, & man's salvation. Our bare readers cannot do this: ergo: 
15 15 . Every minister * is a minister of that way, whereby the Lord bestoweth upon men the spirit of wisdom, and revelation through his knowledge. 
g Eze. 2.17:  Our bare readers are not such: ergo: 
16 16 . Every * minister is able to make the word of God powerful, either unto to death or unto life, in 
a Heb. 4 12.2. 2. chro. 2. 1●  some of the hearers. Our readers are not able to do this: ergo: 17 Every minister is * able to divide the word of God aright 
12  unto the several use of the hearers. 
b 2. Tim 1.10. co●os. 1.5.7.  Our readers are not able to do this: ergo: 
18  18 Every minister is able to tech those that can read, 
c 1. Tim▪ 5.22. & 3.10.  as well as himself. No bare reader can do this: ergo: 
19  19 Every minister can do some thing in regard of teaching his flock, which every christian, who can read well & distinctly, is not able to perform. Our readers can not do this: ergo: 
20  20 whosoever by natural gifts alone, are able to perform, whatsoever belongethto their 
d Rom 7.7. & 12.3. ephe●. 3.8. 1. coa. 3.10. & 4.7. heb. 5.4. ephes. 4.7.  calling they are no ministers, because there is some thing (to speak the least) in the ministry of every minister which cannot postiblie be performed by natural gifts alone. Our readers are able by the only gifts of nature, to perform whatsoever belong unto their calling, ergo: our readers are no ministers indeed. 
21  21 Every minister * hath gifts to labour in God's husbandry, and God's building: 
22  1. Cor. 3.8. 1. Thes. 5.2. our readers have not: ergo: 22 Every * minister hath necessarily annexed, unto his calling, works of that admiration, that it may be truly said of them, who is fit for these things. 2. Cor. 2.16. our readers are not: ergo: 
23  23. Every minister is able to make the Lord so known to the elect, that they dare call upon him, in saith and full persuasion to be hard. Rom. 10.14. & 8.15. our readers cannot do this: ergo: 24. Every minister is able to compare spiritual things with spiritual things, 
24  and to speak the word 
e 1. Cor. 2 13. 1. thes 4.11.  of GOD, as the word of God: our readers are not able to do this ergo: 
25  25 Whosoever preserveth * not knowledge in his lips, that is, wanteth the thing, the w●●●whereof, in a private man, not being censurable by the church, viz. not being a sin in itself, giveth the Lord & the church just cause, both to keep them from the ministry, and to expel them out of the ministry, in whom this want is found, though they be every way else qualified for the ministry, according unto the 
a 1. Tim. 3.2.7 ●ir. 1.6.7. 1. cor. 4.2.1. thes. 2.2.11  proprieties required in the word, he is no minister. Our readers have this want in them: because their lips do not preserve knowledge: ergo, they are no ministers indeed. Thus my reason is in the book page 8. drawn out of Mala. 2.7. is to be concluded. For although a man want all other proprieties of a minister, yet being fit to teach, he hath some allowance from the Lord to be a minister, whereas the want here of keepeth back the Lords whole consent, from the admission of him into the ministery, in whom it is.  
The reason whereof is, that all other proprieties in a minister, saving this, are such, as according to the ordinance of God, aught to be in every christian (as to be modest, harborous, no striker, etc.) as well as in the minister, though not in the same measute, this by the Lord's institution, is to be in the minister only of necessity: howbeit other christians also may be and are capable thereof. 
26  26 Whosoever undergoeth that ministry, 
Look the book page 8.  and no other, whereof a Turk, Painime, or jew, who will not learn true religion, may be capable, he in deed is no minister. Our readers undergo no other ministery; 
27  &c. ergo. 27 They whose ministry make the whole religion of christians, not to have in it, so much as one mystery, (the secrecy whereof even in regard of knowledge, might disable one, that never heard of true religion to be a public minister thereof) are no ministers in deed. The ministry of all bare readers is such▪ ergo, 
28  28 They are no ministers, who for their ministry alone, call for the wrath of God upon the govern ours and the land, where they are tolerated: our readers though otherwise the holiest men under heaven call, etc., ergo. 29 All ministers * may truly say of themselves, 
19 2. Cor. 5.20.  now then are we ambassadors from Christ, as though God did beseech you through us, we pray you in Christ's stead, that you be reconciled unto God: Our readers cannot truly say, &c: ergo. 30 Every one that is a minister in deed, hath more in him, than parents, 
30 Look the book page 9  both under the law, and under the Gospel, were and are bound to have in them, who though they neither could nor can read, were and are bound to reach their children: our readers have not thus much: 
31 Look page 10.  ergo. 31 Every minister * is a minister of the wholesome doctrine spoken of by the Apostle, 2, Tim. 4, 3: our readers are not: ergo. 32 Every minister, * in what age soever he liveth, 
32 Colos. 13.29.  is able to bring the elect (who are borne citizens of darkness, unto the kingdom of Christ: our readers cannot do this: ergo. 
33  33 Every minister is able by the word preached, to cut of the buds that spring, out of the root of corruptions, that remain in the regenerate: Our readers are not: ergo, 34 Every minister * is able to make the food of life, to be milk unto the weak, 
34 b 1. Cor. 3.2. heb 5.14  〈◊〉 and strong meat to them that are capable thereof: our readers are not: ergo. 35 Every minister * is able to make clear unto the elect, what the fellowship is, of the mystery, 
35  which b from the beginning of the world hath been hid in God: our readers are not: 
c Ephe 3.9.  ergo. 
36 Look page 11.  36 They who are ministers * of those visions alone, that cannot turn the people from iniquity, nor discover sinner, are no ministers in deed: our readers are such: ergo. 
37  37 The * people living under them that are ministers in deed, may hope for eternal life by their ministery, if they faithfully execute the same: But the people living under our readers, though they faithfully execute their ministery, cannot hope: ergo. 38 Every * minister is a minister of the way, 
38  whereby the Lord ordained, he should be publicly served of his people, and they trained up in his fear: our readers are not: ergo. 39 They are no ministers * whose flocks the Lord may pursue, 
39  with his eternal curse, for contenting themselves with their ministery, though they faithfully discharge, whatsoever by their outward calling is enjoined them: But the flocks of our readers are such as, &c: ergo. 40 They * are no ministers, 
40  whose flocks by their ministry, cannot sanctify the Sabbath: our readers are such: ergo. 
41  41 They * are no ministers in deed, that have not gifts to obey Paul's charge: Our readers have not: 
2. Tim. 4.1.2.  ergo. 
42  42 They are no ministers in deed, whosoever may truly say of themselves, truly we are no ministers in deed, b though we have an outward calling: 
a Zach. 3.5.  our readers may truly say thus: ergo. 43 They who are in the estate of damnation for continuing in the ministry, 
43.  though they be guilty of no other notorious sin, are no ministers: Such are our readers: ergo. 44 They are no ministers, whose congregations having no other ministry, 
44  since they have been Idolatrous synagogues, can never by their ministry be said to have the outward 
b Mat. 28.18.19. ephEs. 1.13. col. 2.11.17. Look page 24.25.  marks of a true Church: But the congregations of our readers are such: ergo. 45 They that are * ministers in deed, do not sin because they do administer the sacraments: But our readers (as all the godly confess) sin in presuming to deal with any action belonging unto a minister, 
45  and therefore the sacraments: ergo. All these reasons, besides the other syllogistically set down, where I deal with the profanation of the sacraments by our readers, are expressed in the book. Now that every one of these severally, & all jointly are of themselves alone (none of them depending upon the proof, that is gotten by the other) several, and joint demonstrations, concluding our readers to be no ministers, I thus prove.  
All these reasons whereof every one severally & all jointly, do conclude them to be no ministers in deed, who are not preaching ministers, they also conclude our readers to be no ministers. But all the former reasons (or the most of them) conclude them to be no ministers in deed, which are not preachers, (by preachers; I mean not every one that can speak for an hour in the pulpit, but such in deed, as show b by the enidence of their reaching, 
a Rom. 10.14. ephes. 4.12. gal. 3.1.2. cor. 10.4. 1. thes. 1.5.  that they are ordained of God, for the gathering together of the Saints) therefore also they conclude our readers to be no ministers indeed: Unto the former I add these. 
46  46 The calling * of every one thot is a minister in deed, is a sanctified calling in itself, to him that is thereunto called, and hath gifts to discharge the same. But the very calling, (I do not say popedoms, archbishoprics, pride, covetousness, epicurism, detestable, & wretched ignorance, Lording over others, opposing themselves to the Lord jesus and his members) of our readers, is an ungodly, and unsanctified vocation, to be a calling of the ministry, because there is no such ministery as they undergo, warranted by the word: ergo, they are no ministers in deed. 
47  47 Their * calling is no calling of the ministry, and so they no ministers: for the removing of whose ministery, it is 
b Math. 9.38.  lawful * for us to pray: But it is lawful to pray for the removing of this dumb ministry out of the Church: ergo. 
48  48 They * are no ministers, who may betake themselves without sin, to another calling, when the Church wanteth ministers, especially if they may exercise their ministery in peace, Our readers may: ergo. 49 Every * one that is a minister, 
44  hath that calling upon him, whereunto the Lord according unto his ordinance b committeth the charge of souls: our readers have no such calling: ergo. 50 Every minister * having a flock committed unto him may be, 
a Act. 20.28.  either the Doctor or the Pastor thereof: 
50  Our readers can be neither: ergo. 
51  51 The birth of that which, was never conceived, is no birth in deed. But our readers are births that were never conceived, that is, ministers by their outward ordination, whereas they never had any conception, that is, inward calling: 
52  ergo. 52 They * are no ministers, concerning whose trial, there be no rules set down 
b 1. Tim. 22. & 3.10.  in the word: Such are our readers: ergo. 53 They are no ministers, the essential work of whose supposed ministery, may be performed according unto the ordinance of God, by those, who both have a function, divers from the calling of these readers, & detest, without offence unto God's children, such a ministery, as ignorant readers take upon them. This proposition is most true, because there is but one fort of ministers, namely, the ordinance of God, and not of the Church mentioned in the word: But our readers are such, as the essential work of their supposed calling, being the works of a minister in deed, may according to the ordinance of God, be performed by those, who both have a function divers from (yea, contrary to) these reader's function, as good is to evil, uz. by preachers, whose calling being a sanctified calling, must needs be in nature, not only divers from, but contrary to, the caling of readers, which is not warranted by the word, a calling warranted and a calling not warranted being contrary, and detest without offence unto God's children, such a ministery, as dumb readers take upon them. Therefore our bare readers though they have the name and supply the place of ministers, are not ministers in deed: And not being in deed ministers, it is not left unto me as a thing indifferent by christian liberty, whether I will communicate with them or no: Because that of necessity, I am bound to come for the sacraments, unto the ordinance of 
a Math. 21.25. & 11.11. 1. cor. 12.4.11.  God, that is, unto a minister: and not unto the ordinance of the church, neither have I any liberty to attempt the contrary. And as before hath been proved, every minister is the ordinance of 
b 1. Cor. 12.5.28 ephes. 4.7.11.  God, & not the ordinance of the Church, ordained when our saviour Christ led captivity 
c Ephes. 4.8. math. 28.19.  captive, and not since. Now our readers being but the ordinance of the Church, ordained since that time, and the Church having no liberty to ordain sacraments: I have also no liberty, no not in the time of necessity, to come unto the ordinance of the Church for the sacraments: because there I can have no more, for any thing I know, than the Church whence the ordinance is, hath power to give. And I pray you what sacrament is that, which the bare ordinance of the Church can deliver?  
These be some of the reasons, (and I take no delight in the number of them) whereupon, as on the infallible truth of God's sacred word, I dare boldly conclude the most within wales, supplying the places of ministers, to be no ministers in deed, and to have nothing in them, that giveth life unto a minister, good or bad. And thereupon I dare as boldly affirm the course to be a wicked and sismatticall course, which they take, that separate themselves from the public assemblies, where the word preached is truly taught in this land, as from those who serve the true God, after a false manner. In the examination of which reasons, I protest with a good conscience, that I have so laboured, both at the first edition of the book, (some reasons then moving me to deal more timorouslie in the action) & since that time especialle, as I have not suffered myself to be deceived by any sophism, or fallation. And I prorest before the Lord, that upon these grounds, I both assuredly know their course, (of whom I have spoken, to be dangerous and detestable, and am also as surely persuaded, that men not ordained of God for the gathering of the saints, are no ministers whatsoever calling they have in the Church, as I believe the blessed apostle Paul to have been an apostle sent from God. And because I am one day to be reckonad with, before the judgement seat of jesus Christ, of my sincere dealing in both those points, and live now in the church of God, the least member whereof; Woe be unto me if I offend, because also I live under her highness a Christian Magistrate, whose sacred ancthoritie I subject myself unto, & reverence as the royal ordinance of gods own majesty, and whose positive laws and proccdings, as far as I may with a good conscience tolerate their imperfections, I dare not gainsaye, because likewise, what I have written, shallbe recorded and called in question in the church of God, (when I am gone the way of all flesh) unto whom I am afraid to commend my name, as a broacher of new doctrines: therefore I have been careful to set down nothing, but that which will abide the trial of all whosoever, and abide firm against all. If any of my godly, teverend, & learned brethren of the church of England, will do me the favour (which thing I earnestly request at their hands) in short syllogisms to communicate with me in writing, their reasons for the ministery of these ignorant men. I shall have cause to praise the Lord, and thank them for their love towards me in this point also, and the easier satisfy whatsoever may be said on the behalf of this unlearned (I would unknown) ministery. I greatly reverence many godly and learned, that are contrary minded unto me in this cause; I know my years to be subject unto that bold temerity, hot, and heady rashness, which blessed Timothy in 
a 1. Tim. 2.22.  consideration of his age, was bidden by the Apostle to avoid: notwithstanding, in regard of the cause (in humility before the Lord, his elect angels and children be it spoken) I may justly (for beit I should) contemn and despise, almost not vouchsafe to answer, whatsoever man or angel, can bring against it. And I dare arrest and attaint, of high treason against the majesty of the highest all those, both men and angels, who either defend the communicating with them lawful; communicate with them, or tolerate them as ministers under their government.   

TO THE LL. OF THE COUNSEL.  
ANd for as much, as both in this place, for tolerating the dumb ministery, and in the book page. 36, for suffering non-residents, and the papal Lordships of our 4. L. Bb. in Wales, I affirm our goverriours to be guilty of fearful sins before the Majesty of God, I am with all the humility, reverence and submission, my heart can conceive, to use a speech unto your HH. my Lords of her majesties privy Counsel. The cause that moveth me hereunto, is, the discharge of my duty towards the Lord my God, towards his Church, towards my native Country, and towards your Honours, which could not stand with my silence in this point: concerning the Lord, because I am a poor wretched sinner, upon whom he hath showed great mercy, in calling me to the knowledge of his son, and pardoning my dreadful sins; I have taken a bond of myself by his grace, to be come an enemy unto sin, in myself especially, and in all others as far as my calling will permit, without respect of persons, time, place, estate or condition of life whatsoever. And therefore your Hh. are not to marvel, if I seek the overthrow of these places, callings, and corruptions (L. Bishops, readers and non-residents I mean) whose continuance standeth with the lords most notable dishonour, and detest sin even in your Hh. whose authority, good name, credit, estimation, and high places (next unto her royal Majesties) I ought, and by the grace of God will defend, against all the detractors there of, with the loss of my life, when it shall be needful. As for the Church of God: whereunto I have been begotten, through the word preached, by means of my abode in England, in these peaceable days of her highness, I have wholly dedicated myself to seek the flourishing estate thereof. By labouring to beautify the same, both in the plucking up of those filthy Italian weeds, wherewith now it is miserably deformed, and planting therein, whatsoever may be to the comeliness of god's orchard. For my poor country, because it hath pleased the Lord of life, that therein I first saw the light of the son, and have been by my parents there living, brought up in both the universities of this land, I have vowed myself dutifully to benefit the same, whether by my life or by my death, I do not greatly weigh.  
And wherein shall I stand my dear countrymen in any stead, if not by speaking in their cause, that are not able to make known their own wants. If not in blessing the deaf ears, in removing the stumblingblock from before the eyes of the blind, if not in labouring to bring them to heaven, who of their own natures should live eternally in a worse place to their own wo. The aforenamed callings and corruptions, standing as enemies in the way to hinder my brethren from eternal life; I profess myself to seek their overthrow and confusion: And by the lords assistance, as long as I live I will never leave them, unless they leave the massakring of the souls of my brethren. In respect of your HH. seeing I received the former blessings through your hands, by means of the outward peace, whereof her right excellent Majesty hath made the whole kingdom partaker from the Lord; I cannot of conscience, but in most submiss. reverend, and humble sort, put you in mind, of the estate wherein you stand before the Lord at this day.  
I affirm therefore (and I would to God I could tell how, more dutifully to express in words, that which in heart I have most dutifully conceived) that all of you are in a fearful manner, both in this life, and in that to come subject, to the intolerable masle of God's wrath, the execution whereof, shall undoubtedly come upon you and your houses, unless you prevent the fierceness of his indignation: And that for these 2. causes. First, inasmuch as the whole country of Wales for the most part, all this time of the Gospel in England, hath been without the public service of God, in the public meetings of your people, in such sort, as most parishes within Wales have wanted the means of salvation all this time of your government. The truth of this assertion is manifested in this little book (because they have wanted 
a ja. 2.21: 1. pet. 1.25. job. 33.23. 1. cor. 1.21. rom. 10.14 eph. 1.13. & 2.17. act. 20.32 prou. 8.34.35. isai. 53.11.  preaching) and I have elsewhere to my power laboured to make it known unto her Majesty, & the parliament. Consider my Lords, what care you have had of the souls of men, and how in the day of account these things will be answered: Consider how lamentable a case it is, that in the flowrishingst government for outward peace, that is again under the cope of heaven, where public idolatry hath been banished, not one family, or one tribe, but a whole nation should perish and be destroyed for want of knowledge. And see whether I have not sufficient cause to deal with you, in the behalf of my countrymen. My cry, my cry, is not the cry of guiltless and innocent a blood, 
b Deut. 21.8.  which were very woeful, but of lost and damned souls which is most lamentable, & give ear unto it my LL. lest the blood of souls be laid to your charge, & required at your hands. If I be thought to report an untruth, in regard of the estate of the Church in my country, let me be brought face to face for the trial hereof, with those unto whom the care (I should say the spoil) of the Church there is committed, and being convinced to have uttered an untruth, let me have no favour, but die the death, before your Honours, and my blood be upon mine own head, for impeaching the credit of the princes of my people, undutifully by public writing, whose estimation, I know it to be unlawful for me, even in thought once to violate. I do here therefore before your HH. offer to prove, that the most congregations in Wales, want the very essential outward marks of a true church, and so the means of salvation, and the comfort of faith, by the right administration of the sacraments: I also offer to prove, that you shallbe reckoned with, without your speedy repentance, because that in this point you have ploughed but iniquity and sowed wickedness, and so as job saith, you shall reap the same. Believe them not that tell you all is well, 
job. 4.8.  under your government in Wales, and that they are a sort of clamorous and undiscreet men, that affirm the contrary. Believe them not that tell you that it belongeth not unto your duty to be careful of the estate of the Church; & that the Lord requireth no more at your hands, but to maintain outward peace As though men committed to your government, were but droves of bruit beasts, only to be foddered, and kept from external invasions and inroads: give care rather unto the words of the prophet, who with a loud voice, crieth unto you, why will you die, you, your families, 
jerem. 27.23.14.  and your people by the sword, by the famine, and by the pestilence, and why will you be damned, as the Lord hath spoken against (I may allude without injury to the word) all those governors that will not 
a Ezra. 7.17.23. psal. 2.10. & 101 2. chro. 29.10. & 30.9. & 34.27. exod. 20.10. gen 18.19.2. chron. 15.12.13. & 17.7  see their people provided of the means of salvation. Therefore hear not the words of the Prophets that tell you, you shall neither see sword, or famine, though you be still as careless of your people, as you hitherto have been look the punishment both of the flattering prophets, and of those that are deceived by their flattery. jerem. 14.16. Hear them not I say, but obey the Lord in the execution of that duty which he efflagitateth at your hands, by calling of your people unto the knowledge of his son, that you may live for why should this land be made desolate for this your carelessness. jer. 27.17. They prophesy vanity & a lie unto your HH. that say peace, peace unto you, while in this point you despise the Lord, and walk still in this secure course, or else 
a jere. 23.16.17.  jeremy is deceived, if they be prophets. And if the word of the lord be in their mouths, 
b jerem. 27.18.  let them entreat the Lord, her Majesty and your HH. (and stir you up to see) that the misery of helpless Wales may be considered off. You are in a miserable taking, my LL, that either you have none about you, to tell you of these things, or that men dare not tell you of them, you are more miserable if being warned of your estate, you be hardened still in this security. But this is not all.  
Secondly therefore, the Lords wrath hangeth over your heads for tolerating in Wales the dumb ministry, the usurped and Antichristian seats of Lord Bishops, and other Romish offices there remaining and so tolerated, as by your consent and authority they are in force. If Moses by a positive law, should have allowed the offering of strange fire, by Nadab and Abihu, tolerated the ministery of 
c Levi: 20.18 23  blemished and deformed Levites, enacted that one not being of the line of Aaron, might press before the Altar, 
d Nom. 16.10. & 18.7.  to offer the bread of his God, if David had made it lawful for Huzza to lay his hand upon the Ark, if josiah or any of the godly rulers had given leave unto the cursed shepherds in their days, to place others in their steed 
e Ezek. 44.8.  to take the oversight of the Sanctuary, briefly had established any thing contrary to the commandment, in the Churche-government prescribed by Moses, had they not been in danger of God's wrath? questionless they had. And shall your HH. be dispensed with, being guilty of tolerating and establishing greater things amongst your people in Wales, in stead of the government prescribed by jesus Christ, assure yourselves no. I do therefore in this point for the discharge of my conscience and duty towards the Lord, his church, my Country, and your Hh. taking my life in my hand, testify unto you before the eternal GOD and his church, that our unlearned ministery is no ministery in deed, that the calling of our L. Bb. Archdeacon's, Commissaries, somoners, and all other the excrements of the romish vomit, as non-residents, etc., remaining in Wales, are intolerable before the Lord: and that it is not likely that ever your Hh. tolerating these things any longer, shall escape the revenging hand of God. The truth hereof, I make known briefly, (because I would not be tedious) unto your Hh. by the reasons following, and offer to prove these things more at large upon the peril of my life, and by the grace of God will, against our 4. L. Bb. all their chaplains, retainers, favourers, and well-willers, whether in either of the two universities in this land, or in any place else in earth, or in hell, for in heaven I know they have no fautors. These things I offer to prove against D. Bridges, who lately in a book of 7. shillings price, hath undertaken their defence, wherein besides the wrong done unto the Church of God, he hath offered her Majesty and your Hh. most undutiful injury, by going about▪ for the defence of his belly, and the bellies of the rest of his coat, to overthrow her majesties title of sovereign pre-eminence, and to alienate the hearts of the loyallest subjects in the land, from their most loving and careful Prince & governors; As though her Majesty and your. Hh. meant to turn the edge of the sword against them, who indeed deserve not to be smitten with the scabbard. And I will prove, that he hath crammed into this gorge, as plain popery for the defence of our prelate's: as ever Belarmin, Turrian, Harding, Saunders, or any other the firebrands, and ensign-bearers of romish treason against her majesties crown, have brought for the title of the pope's supremacy. Although he hath been, and I doubt not shallbe sufficiently answered, by those, whose books he is not worthy to bear, yet, in as much as he in this book hath showed himself to be an Ammonitish, Tobiah, against the building of jerusalem in Wales, by descending (alas) reliquias Danaum, the very breaches and ruins of the Babylonish overthrow, which by the just judgement of God under popery, we have sustained to be the perfectest building that Zion can be brought unto, and so by this slander, withstandeth the salvation (which I doubt not) her Majesty, and your Hh. wish unto my Country; I have so framed my reasons following, as they overthrow the very foundation and whole frame of that wicked book. And on the condition, that his cause may falls. If I (besides that which others will do (overthrow him, & his cause, I offer before your Hh. to lie in irons, & eat the bread of affliction, until in a twice 7. penny book I disprove by the word, make an utter spoil, ruin, & overthrow, of whatsoever he hath brought for the defence of that, which in the government, is oppugned according to the word, by the learned in this Land. I speak not more confidently than I should do, for I know the cause to be a most confident and sure cause, and therefore not timorously to be dealt in, but in the fear of God, with all boldness to be stood too and advouched.  
Now that our dumb ministers, non-residents, L. Bb. archdeacons etc., are nothing else but an increase 
a Nom. 22.14.  of sinful men, risen up in stead of their fathers the Idolatrous monks and friars, still to augment the fierce wrath of God against this land, and you our governors, and that this book of D. Bridges, and whatsoever else hath been written for their defence, are nothing else but edicts, traitors against God, and slanderers to your sacred government, to defend the sale and exchange of church goods, and the very destruction of souls, to speak all in a word, that both these cortuptions and their defences, are condemned by the Lords revealed will, as things directly against his will, and the laws of his majesty expressed in his written word, and therefore not to be tolerated by your Hh. unless, you think you may tolerate sin by law, nor yet once to be spoken for, or countenannced, unless you would plead for 
b judg. 6.31.  Baal, I prove by these reasons.  
That form of Church-government; which maketh jesus Christ to be inferior unto Moses, is an ungodly government, flat contrary to the 
c Heb. 3.6. nom. 12, 7.  word, and therefore in no case to be tolerated, and the book, or books defending the same, are ungodly wicked, and lying books. But our Church-government in Wales, by L. Bb. archdeacons, dumbeministers, and other ecclesiastical officers there, (as for non-residents, let this one reason for all serve against them, they, in as much as in them lieth, bereave the people, over whom they thrust themselves, of the only ordinary means to salvation, which is the 
d Rom. 10.14. 1. cor. 1.21. 1. pet. 1.21.  word preached,) is such a government as maketh the Lord of life, jesus Christ inferior unto Moses, and this book of Doctor Bridges doth the same, therefore this government in a government not to be tolerated by law in any state, unless men would feel gods heavy judgements for the same, and therefore also a government most pernicious and dangerous unto the civil magistrate where it is established, and this book or books defending the same, are ungodly, wicked, and lying books, traitorous against the Majesty of jesus Christ, crying for the importable vengeance of God upon such Magistrates as tolerate them. The proposition is not to be doubted off. The assumption is thus provided. That government, and that book, which holdeth jesus Christ, God and man, to have prescribed no external form of government in his church but such as at the pleasure of the magistrate, when time and place requireth, may without sin be altered: preferreth Moses before the Lord jesus: This is manifest out of the express word out of the text. Heb. 3.2.6. Because that the Lord jesus being the son, in this place is compared with Moses a faithful servant, is preferred before Moses, in regard of the external government, which Moses had so faithfully prescribed, as it was not to be altered or changed at the pleasure of any magistrate, until the messiah should cause the oblations to cease. 
a Dan. 9, 27.  For whatking was there ever in judah, that without the breach of God's law, could ever alter the external form of the jewish Church in the Levitical priesthood & officers. And that the comparison between the son, and the servant Christ and Moses, is concerning the external, and not concerning the spiritual government of the inner man, as D. bridges saith it is plain, bieause that Moses had nothing to do with the governing of the inner man, & therefore it were no prerogative for the Lord to be preferred in faithfulness before Moses, 
b page 55. lin. 30.  in that thing wherein Moses never dealt. Now I assume that our form of church-government in Wales, and this wicked book, holdeth jesus Christ to have ordained such an external form of government in his Church at his departure from earth to heaven, as at the pleasure of the magistrate may be altered, without the breach of God's institution: which thing D. Bridges affirmeth page. 55. and all our prelate's will grant that the magistrate may alter the form of government now established, and therefore this government, and this book preferreth Moses before jesus Christ. And I cannot see how far this differeth from blasphemy. Now if Christ should be said to have ordained no external regiment, than Moses is far before him, and so the thirst of superiority in our prelate's and their accomplishes is turned into extreme drunkenness of impiety by this assertion.  
I beseech the Lord in mercy to open your Hh. eyes, that you may see how he and his people have been dealt with, by retaining such laws in force, as justle and overthrow the royal prerogative of his son. And the Lord make you to see whether those men that defend the interest of the son of God in this point, against the tyrannical usurpation of prelates, and have brought for his title, unanswerable evidence, out of the sacred records of Gods own writings (offending either in matter or circumstance, in no one thing: but that they have not dealt more earnestly with your Hh. and more ronndly with the adversaries in the right of their master) have deserved to be imprisoned, thrust out of their livings, reviled, railed upon, and slandered, (by ungodly and wicked prelate's,) unto your Hh. as seditious and discontented men with the civil government, dangerous subjects, and enemies to her majesties crown. And surely the cause being made known unto you as it is, howsoever the Lord may bear with your oversight heretofore, in the ignorance of the weight thereof: yet if you do not now abrogate and abolish such a Church government well may you hope for the favour and entertainment of Moses, that is, the curse of the law, but the favour and loving countenance of jesus Christ, I do not see how you shall ever enjoy.  
My second reason. That form of church-goverment, and book or books, which maketh the ecclesiastical regiment, to be an human constitution, that is, such a constitution, as is inclusively according to the word, any more than the civil government, which, 
a 1. Pet. 2.13. & 2. Pet. 2.10.  also must be inclusively according to the word, and so may at the magistrates pleasure be changed as the civil government may, that government, and that book or books, (besides that they prefer Moses before jesus Christ as before) is a wicked government, and they wicked, sophistical and ungodly books: But our government in Church causes, and 
b page. 55.  this book with all other books of this greist, make the ecclesiastical government to be nothing else but an humane constitution, which may be altered at the magistrates pleasure. Therefore our church-government in Wales, and this book or books, are ungodly and wicked. The proposition is proved by these reasons. First because they make no difference between that which belongeth to the true worship of God, as ecclesiastical government doth, & that which appertaineth unto civil policy. 
2. Peter. 1.3.  Contrary to the Apostle who affirmeth in express words, that we have received by the knowledge of God, whatsoever belongeth unto true religion, for so the word Eusebeia (translated godliness) signifieth in that place, whereas there was never yet any place of scripture found, wherein we are said to have by the knowledge of God, whatsoever belongeth to anthropinen kteisin, the civil magistrate called man's ordinance by the same apostle. 
a Peter. 3. ●3.  Wherein those things which are invented by them that never knew God, may be inclusively according to the word. Secondly Ecclesiastical government being granted to be an humane constitution, maketh the Pope to have sufficient b warrant out of the word, not of his idolatrous and false religion, 
And D. Bridges avoucheth▪ this for good doctrine as I will show.  but of his superiority over civil magistrates, and all the Pastors in the Church. For why should not he (the civil magistrate granting him this superiority as they under his jurisdiction do) be allowed by the word to be above the Emperor, and all other magistrates and ministers whosoever, if the ecclesiastical government be an human ordinance. For I am assured that the Emperor and all other princes in Europe may choose a magistrate superior unto them all if they will. And why may not he be a Bishop or an Archbishop, if the Church-goverment be an human ordinance, or if it be lawful for either of them to be a Lord and be are civil office. Thirdly if Church-government be an human constitution, than it may be lawful for a Church-governour to preach, administer the sacraments, oversee, excommunicate, etc. and to be a king. For the Apostle maketh it lawful for any supplying the place of an human constitution lawfully, to be a king, and I would they durst deny it? And where then learned they that divinity, that it is more against the word, for a Bishop to be Basileus a king, Hyperichon a suriour, Hegamon a captain or governor, 
b 1. Pet. ●. 13. Luk. 22.25.  being titles sanctified by the holy ghost for civil offices, then Curios a Lord, Hyperpheron a prelate of the garter, Euergetes a lords grace. The former & the latter being by our Saviour himself forbidden unto Bishops or ministers. The second uz. Hyperpheron never read in the word, that I can remember. If they say, that the abuse of lordliness and graceless grace, is forbidden by Christ; they have been answered, they are answered, and let them reply if they can, that the Lord never allowed abuse or tyranny in civil governors, whereas he doth not forbid them to rule as Lords, and to be called grace, and therefore speaketh of the sanctified use of government and titles: which sanctified use lawful in the civil magistrates, he denieth to be lawful in his ministers. Because therefore, first to make that which belongeth to the outward worship of God, to have no more ground out of the word, then that which appertaineth unto the civil magistracy. Secondly to allow of the Pope's superiority, and to affirm that a minister may also be a king, are wicked and absurd assertions, directly against the word as we see. Therefore it is wicked in like manner, to make the Ecclesiastical government to be an human constitution. And not unlikely also by little & little, as experience in popery teacheth us, to pave the way for the undermining of the civil government. For why may not a forged donation of Constantin, or Ludovicus Pius, in time join the crown of England to the sea of David, or Bangor especially, which from joseph of Aremathea can be proved to have a little better continuance of personal succession, than Rome can from Peter, aswell as it joined the kingdom of Scicilia, the Dukedom of Naples the islands Corsica Sardinia, etc. unto the Pope's mitre?  
The third reason is thus ftamed (and I will be brief) That form of Church-government & that book or books, which teacheth that there is something to be observed, besides that, which was concluded in the commission given by our saviour christ unto his Apostles, 
Matth. 28.19.20  wherein they were enjoined to teach us to observe whatsoever he had commanded them, is a government execrable and accursed, (and so are the books) by the spirit of God in plain words. Gal. 1.9. And being such, far be it that either the government or the books should be maintained by law, such a curse being pronounced against the retaining of execrable things, as we find: Deut. 7.15. But our form of Church-government in Wales and this book, with many others published by authority, teach the same. For where is it included, much less, prescribed in the word, that our saviour Christ abolished an outward government of the Church, in the levitical pollity, being in no sort an humane ordinance, but altogether prescribed by the Lord himself, to the end, that under the Gospel, there should be no government, but an humane ordinance, that might be changed at the pleasure of man; Or where is it revealed, that the apostles gave the civil magistrate, when any should be in the Church, the commission to aboll she the presbytery established by them, as our adversaries confess, (as the b word saith by god himself, 
a 1 Cor. 13.5.12 Ephes. 4.4. rom. 12.6. 1 pet. 4.10. Mat. 21.25. & 12.11.  and therefore not to be abrogated until his pleasure in that point be known) because there was no christian magistrate. Therefore this government and this book or books are execrable and accursed.  
Lastly, that form of government, and that book or books, which affirm the kingdoome of Christ in the ourward government to be a kingdom that cannot be shaken, that is altered or removed as the ceremonial government was, affirm that which is contrary to the express written word of God, Heb. 12.28. and therefore not to be tolerated in any christian estate. But our Church government in Wales by L. bb. archdeacons, dumb ministers, commissaries, etc., in their making of ministers, censures, excommunications, etc., is such, and such is this unlearned heap and sophistical book or books. Therefore both the government and the book or books affirm things contrary to the word, & so are not to be tolerated unless we would have the Lord bring speedy shame and confusion upon us: 
Pro. 26.2.7  for maintaining sin by law. The proposition is most apparent; Because that by the words (kingdom that cannot be shaken) must needs be meant particularly, whatsoever signification else they have as more general) the outward government received under the Gospel since the abolishing of the ceremonial law, which being compared in regard of continuance, and removing, or doing away, which Moses his government, is said to be a kingdom that cannot be shaken, that is, such as the Lord never meaneth to alter again unto the world's end, as to have another placed in the stead of it by himself, much less by man, whereas that under Moses 
a Hag. 2.7.  is affirmed by Haggay, and here by the apostle, to be a kingdom or government that can be shaken or altered. And this is the proper meaning of the place. For by the word kingdom, that cannot be shaken, must needs be meant, either the assurance of salvation which we have under the gospel, or our enjoying and possessing of eternal life, or else the outward government, not only in the preaching of the word, and administration of the Sacraments, but in the very church offices, the manner of their choice, and their subjects wherein they are occupied. But as concerning the assurance of salvation in this life, and the possession of eternal life in heaven, which the fathers under the law had, it was no more to be shaken than ours, the means thereunto by the word preached, they had aswell as we, and so in these respects they had a kingdom that could no more be shaken than ours. It remaineth therefore, that theirs was to be shaken, in regard of their outward government, and therefore ours unmovable in this respect, which were senseless to be affirmed, if Christ in his kingdom, whereunto we are here subjects had instituted no external government. Can that be unmovable which is not at all? more senseless it were to think this kingdom to be unmutable, in regard of the sacraments, and not of the persons and offices, who were to deal with those mysteries.  
To come again to your Honours, you are not to learn, that to defend by law, or countenance by authority the breach of God's ordinance, is the defence of sin, the defence of the sin is hatred of God, who rewardeth them to their face that hate him, deu. 7.10. & therefore also you are not to be taught, what horrible sins you committee, in countenancing and maintaining such execrable impieties. They are no trifles as you see. And I assure you, that Dathan and Abiram, the sons of Eliab, men 
a Nom. 26 9  famous in the congregation, had more colour of right to claim unto themselves, either the civil government from Moses, or the priesthood from Aaron, because they were the sons of Reuben the first born unto whose lot 
b Genes. 49.4.  had he not defiled his father's bed by all likelihood, either the sceptre or the priesthood should have fallen, than these usurpers have to claim the places they are in, whereunto either by right of inheritance according to the flesh, or ordinance from God, they can lay no title. You are wise enough I hope to consider, what it is to tolerate the manifest breach of God's law. Well if you be not careful hereof, yet at the jest, look how you countenance the manifest overthrow of her majesties sepreame authority and royal soveraigatie over her people, both ministers and others which D. bridges as flatly overthroweah in this book, as ever did any that gainsaid the same. For the proof hereof, let his own words be brought forth and arraigned be-before your Hh. page 448. line 3. these be his words. Doth S. Peter then forbidden, that any one elder should have and exercise any superior government over the clergy, understanding the clergy in this sense. If he doth not but alloweth it, and his self practised it, then howsoever both the name, both of governing and of Clergy may be abused, the matter is clear, that one priest or elder among the residue may have, a lawful superior authority over the clergy, that is, over all the universal body of the Church in every particular or several congregation, 
Compare Belacap. 10. lib 5. Con. 3. with this page, and you shall find the one to have spoken for the arch bish. the same ●●at the other ●oth for the ●ope.  and so not only over the people, but also over the whole order of ministers. Thus far are his words A shameless & miserable doctor he is, if he dare deny them, but more miserable and shameless, if affirming them he dare look any christian subject in the face, much less your Hh. Belarmine the chief popish writerin our days, hath said no more for the pope in five whole books written upon this controversy. Out of the D. words I thus reason. Whosoever affirmeth that one priest amongst the residue may have a lawful superior authority over the universal body of the Church, he (besides the inducing of a foreign power (affirmeth that a priest may exercise a lawful superior authority over her Majesty, and all other magistrates, much more ministers within the universallbodie of the Church, 
1. Eliza. 1 13. Elizab. 1.1. Elizab. 5  and so directly is within the compass of treason, by the breach of the statutes, provided for the maintenance of her majesties supremacy within her own dominions. But D. Bridges doth this, 
Doctorem ad capitale judicium voco poenae talionis me offerens, nisi laesa maiestatis rerum prob avero modo ipse sibi constiterit. Ac deum testor me non patroni iugalum petere, sed causa  let his own words witness against him. Therefore he affirmeth that some one priest may exercise a lawful superior authority over her Majesty, and so is within compass of the said statutes, if he dare stand to that he hath written. Nothing can be inferred out of his words, but that which is set down in the proposition, for I am sure, he will not be so impudently traitorous, as to deny her Majesty to be contained within the universal body of the Church. For by this means the wretched man would make her Majesty to be an infidel, and so should snare himself again within the compass of * treason. And if he say, his meaning is not that this priest should be a foreigner, 
13. Eliza. 1.  and so thinketh to delude the statutes, the plaster maketh the wound far more grievous and irksome. For first the injurious indignity is far greater unto her right excellent Majesty, to make her own vassal, to be a superior governor over her, unto whom no prince else in all Europe, will yield any homage, then to acknowledge herself to be within the sheepfold of a foreign Pope, who it may be is a Noble man borne, and hath the Emperor, & the greatest states in christendom, under his pastoral charge. In the second place, what notable contumely is this for the noblekinges of Denmark and Scots, the state of Germany, Helvetia and all others, that have rejected the Pope's authority as unlawful, not only in regard of his idolatry and pride, but even of his lordly rule and supreme dignity, to hold it lawful for them to have an English priest to usurp authority over them and the Churches within their dominions? And I cannot express what indignity it were to conceive so vilely of her Majesty, the whole assembly of parliament, and your Hh. as to deem, that you banished popery out of the land no otherwise, than you thought it lawful notwithstanding, for an English priest (I keep the priestly D. own words) in stead of an Italian pope to have superior authority over the universal body of the Church. And howsoever some lawyers not understanding how the state of the question concerning the pope's prerogative is set down by the best late popish writers, might find shifts for D Bridges, to avoid the danger of the statute, because there is not a particular instance brought in by him of a particular priest, and a particular prince: yet hereof your Hh. may be assuredly persuaded, that if the things set down in this wretched and slanderous book, be tolerable & canonical, the question concerning the pope's supremacy, (which is the point I urge, and not the treason) is granted on the papists side. For if it be yielded, that one priest or elder among the residue, may have a lawful superior authority over the universal body of the Church, that an Apostle might be a bish. affirmed by 
a page 272.  D. Bridges, that Peter was prince of the Apostles, being the title, & as it were the ivibushe of 
b page 445. 446.  2. pages, in this dutiful book, that from Peter the original of unity did spring, that the Church might be grounded upon unity (alleged by the D. out of 
c page 445.  Cyprian: The like sentence being no less than thrice brought in by Bellarmine out of Cyprian also, to the same purpose: if these things I say, be granted, what can the papists desire more to infer the pope's supremacy? for either they will prove Peter's successor to be this priest, or some other must be brought, that can show better evidence than he can. This is Bellarmine's own reason. De Rom. ponti. lib. 2. cap. 12. 753. D. and these be the points, in the proof whereof he hath sweat and laboured so sore, in his first two books, de Rom. pontiff. And if the avoiding of a particular instant would answer the statute, no popish traitors hereafter will be gotten within the compass thereof, seeing in general terms they may lawfully avouch the pope's supremacy, and stand unto this high treason the particular opening whereof, would cost them their lives, and they will say no more, but that one priest may have a lawful superior authority, as D Bridges saith Peter had, over the universal body of the Church. Now whether this priest be the pope or no, or whether the pope may have this superiority over her Majesty, as being within the body of the church or no, they leave it to the consideration of others, the instance would be as much as their life were worth. And what should they endanger their lives by uttering that, in particular, which in general belike may be affirmed with safety. The general assertion, that a priest may have a lawful superior authority over the universal body of the church, being true and void of treason: why shall not the particular instance that the pope may be this priest which may have this superior authority over her Majesty, as being included within the universal body of the church be so to? if one priest may have this authority? what shall hinder why the pope may not be this priest (though he be not) his idolatry he may leave, his pride he may leave, his triple crown he may leave, his name of pope he may leave, and why then may not he sometimes, though not always, be capable of this lawful superior authority, 
Many of the Popes themselves never sat at Rome but either at Lions, Arminia or Avinion, look Platina, Ba●e. Pantal. etc.  as well as some other priest? yea, but this priest must not have his scare at Rome. Then he will remove his chair unto Ravenna, or Canterbury, and so there shallbe no difference between him and this priest whereof D. Bridges speaketh. And by this good divinity, Sixtus the fifth, now pope of Rome, being no idolater, void of pride, abandoning his triple crown, and name of pope, removing also his seat unto LAMBETH, might be that one priest, among the residue, that might have a lawful superionr authority over the universal body of the church, as D. Bridges without blushing hath affirmed. Let him now go and bark at the godly ministers in this land, as he doth slanderously in the preface of his profane book. The intentes of undermining the cinill government, are found in the undutiful casket of his own bosom, whereof their clothes are not once privy. What should I at this time lay open any more of his undutiful positions? his book I will at all times prove to be nothing else, but a popish quilt, let him challenge me of mine offer when he wil This matter concerning her majesties supremacy, being too too heinous of itself, I mean not to aggravate and make more odious. Your Hh. may see, how pestilent and pernicious this wicked government of our prelates is, even unto her majesties supreme and superior authority, which never any sincerely seeking for reformation, at any time either denied or diminished, the same being rightly understood according to the meaning of the statute. And whatsoever he hath said of the godly learned ministers, you see that it is he & his father's house, with the government thereof, that go about to tread under foot the Lords anointed. And this is the good divinity that this Balaam for his lucre's sake, is not ashamed to teach, and your Hh. dread not to tolerate. As though we had to little to answer before the Lord, for the Antichristian dominion of the pope in this land, he must needs make a priest in the land which may fetch the plague from other nations to be powered upon us. Rather than the madness of such a prophet should be unrebuked, the very dumb ass, speaking with a man's voice, would gainsay the fury of such a philistian tongue: I cannot think my Lords, but that the Lord hath some memorable plagues reserved for you and us under your government, if notwithstanding all these things, you still countenance such 〈◊〉 in Israel, as being the very ornaments of the Lords tabernacle.  
I have set down out of the infallible truth of God's eternal word, the reasons whereby the holy ghost cutteth the throare, of all the corruptions in our church, and hath given a death's wound, unto the vital parts of this popish warehouse of Doctor bridges. And let me see who will dare to reply upon them? As for D. bridges himself, his unfavery and unlearned style, his popish reasons, long since banished out of the schools of all sound divines, his tranflation of other men's writings, throughout his whole book, his ungodly and abominable 
a Page 655.  prayer that the preaching of the word may never be had generally throughout the land, his scripture 
b Page 287.  being the subscription of the second epistle to 
c Page. 562.349.560.  Timothy, his alleging of writers, as clear against himself, as black is to white, as of Augustine, Calvin, Aretius, etc., his 
d Page 44●.  imperfect periods without sense or savour, his 
a Page a 272.  Bishop james, Archbishops, 
b Page 259.69 266  Tim. and Titus, his translations of 
c Page 450.  vos autem nolite vocari rabbi, into will not you be called rabbi, with thousand other monuments of his profane imprety, sottish ignorance, and want of learning, evidently convince, that he was never as yet, in Platonis Politia, where any good learning grew, but hath wallowed himself all his life, in Romuli fece, whence learning hath been long since banished, & godliness never shone. And therefore he of all others can disprove nothing: unless the question before hand be granted of his side. 
Yet let him know, that I will either be answered, or have the cause granted at his hands.  For to omit, that in 160. sheets of paper, he hath done nothing, but over thrown himself, utterly shamed his whorish cause, by showing the nakedness thereof, translated other men's writings, taught the reader how to understand the learned discoarse, and added marginal notes, so that if other men had never written, he would have said nothing, this shallbe found undoubtedly true throughout the whole book, that he hath made a covenant before hand, not to dispute, unless you grant conclusion, & all, and rather flatly to be non plus then prove any thing. But our 4. bishops and their fautors are, or would be accounted learned, I desire no more against them all, but to be judicially heard, according to the word, if I be disproved in any one thing I have written, I will not desire to live.  
Hence it must needs follow, (your Hh. having regard unto the state of your souls, and bodies before the Lord, and your good name amongst posterities) that if these things set down be true (if not bring upon me deserved shame & punishment) you will either redress the miserable estate of distressed Wales, by erecting there a godly ministry, and abbolishing of all Cananitish relics: or for the maintenance of a few unconscionable and godless men, adventure to undergo the fiery and flaming execution of the burning decree of God's anger. My LI. be not deceived, the Lord of heaven is angry with you, and his whole 
a Josh. 7.9.21. ezech. 38.22.  host for the Babylonish garments of these achan's. Retain them no longer, if you would not fall before the enemy; When the Lord shall plead with you, your wives, children, families, and the whole land, with pestilence, or with blood, as he is likely to do, for these wages of execrable gold, it is not, the pontifical Lordships of bishops, at whose commandment, the lords sword will 
b jerem. 47.6.  return again into his sheath, when your gasping souls, shall cry for mercy at the Lords hands, it is not the proud, & popelike Lordships of bishops, their usurped jurisdictions, their profane excommunications, their railing slanders against God's truth and his servants, their blasphemous breathing of the holy ghost upon their Idol priests, that will drive the Lord to give you and comfort. Let me therefore (though my person be base, & contemptible) entreat your Hh. that the judgements of God against sin, both in this life, and in the other of eternal woe and misery, may appear so terrible in your eyes, & of that undoubted consequence, as you will no longer retain under your government these things, whose continuance do give the Lord just cause in this life, to pronounce this, sentence, by the mouth of 
c jere. 22.29.30.  jeremiah against every one of you, and execute the same. O earth, earth, earth, hear the words of jehovah, writ these men destitude of children, men that shall not prosper in their days, yea, there shall not be a man of their seed that shall prosper, and sit at the counsel table, or bear rule in England any more. And in the life to come, to say: moreover, these 
a Luke. 29.27:  mine enemies that would not suffer me to bear rule over them, and their people, bring hither and stay before my face, yea, bind them hand and foot, and throw them to utter darkness, where there is weeping and gnashing of teeth. And let me, craving upon my knees, with all submission, and earnestness, and more earnest if it were possible obtain, that my countrymen by your means may have the word preached, even the means, whereby they may live for ever with Abraham, Isaac, and jacob in the kingdom of heaven. Grant them this my Lords though I die for it. Oh I would think it an happy death, which should make me the first messenger to carry such joyful news unto the blessed 
b Luke. 16.  Saints, and angels in heaven, as that Wales were converted from sin. And this the Lord knoweth is the only scope of my writing, and not the discrediting, and galling of our lordbishops. Let not their places withstand the salvation of my brethren, and the true service of God among them, and if ever I either writ, or speak more against them, any further than their sears are like to be the ruin of her Majesty and your Hh. let it cost me my life. Hear me in this suit, good my Lords, the reward whereof, your souls shall find, otherwise, I am likely to become a wearisome, and an importunate suitor unto you. The countenance of that creature is as yet unseen, that shall enforce me (by the lords assistance to take a denial at your hands.  
The cause is so just, that if it were (as sometimes it was by the 
c Act. 17.19.  Apostle himself decided), in the Athenians Areopago, a court for heathen justice of famous and celebrated memory, I doubt not but it should be heard. And shall it not have justice at the christian counsel table of England? justice my Ll. I say, for I seek nothing else, but that the statutes of the God of judgement & justice, may be made known in my dear country, where now they are unheard off, Then the which, I know not what can be more just, neither can I see what justice in truth, can be ministered by them that neglect this cause. Verily, for mine own part (GOD aiding me) I will never leave the suit, until I either obtain it at your hands; or bring the Lord in vengeance & blood, to plead with you for repelling his own cause  
Here I know it will be answered, that counsellors can do nothing in the matter, her Majesty hath referted all unto the prelate's, in church causes. They have dealt with her, they cannot, they may not be heard. Be it that her majesty hath been moved by you for the redress of the church, you should do it again, & again, and never leave until you be heard. Great matters are never brought to pass, without great & mighty endeavours. Our sins have otherwise deserved, then that the Lord should at the first incline mercy unto us, in the sight of her highness. would any of you altar any part of the government of his family, being persuaded by lewd flatterers, that all were well, unless the abuse were showed, & you earnestly dealt with for a reformation? And can you blame, that our sovereign is hardly drawn to reform the Church, whose estate even in her hearing, is said daily out of the pulpit, to be most flourishing, whereas the deformity thereof is not made known unto her? I know it is no small persuasion that should draw a Monarch, to alter and establish new laws; unless the unanswerable necessity thereof were made known unto her or him. Her Majesty knoweth not (I speak as I am persuaded) the exacting necessity that lieth upon her shouldrrs, of re●●●ning the Church. e She knoweth not the estate of her untaught and damned subjects to be as it is. Wherefore serve Counsellors, if her eyes must be every where to see every thing? And what do your Hh. see, if you see not our case, and lament it? In this point I grant her eyes should be her own choosers: but if of oversight the weightiest matters be omitted, should not you my Ll. put her in mind hereof, and in submission entreat her, yea and never leave entreating, until she yield, to turn away the wrath of God from herself and her kingdom, by abolishing ungodly ordinances, and restoring beauty unto Sion. Which of you is he that hath, that doth, or will perform this duty to our Sovereign? which of you will make known unto her this which I have written? I know I shallbe traducted, (and torn again in pieces with slanders) as a seditious firebrand of new attempts, to stir up her people to innovation, at the least, let me be made known unto her by this name, that some way I may come to the trial of my cause in hand, and my warrantable proceed therein. I am neither papist, Annabaptist, libertine, familian, one that dareth separate himself from the godly assemblies in this land, where the word preached soundeth, nor yet one that holdeth any thing, either in substance or circumstance contrary to the wholesome doctrine expressed or included in Gods revealed word, of the old and new testament: therefore let me have the benefit of a Christian, if not of a christian subject, not to be condemned before my cause be heard; which is not mine own, but the cause of God his Churches, my countries and your Hh. I have forged the most notable slanders that ever were coined, or else the estate of my country is most miserable, and yours no less lamentable if it so continue. And if you make not the same known unto her Majesty, & labour not to amend it, the Lord make Queen Elizabeth and her crown free from the blood of her destroyed people, and I pray God my Ll. their souls be not required at your hands, and the Earl of Pembrokes, when you and he shall not be able to answer for them. But it may be you will ay, that the work is so difficult that it cannot possibly be performed. Do what lieth in you, and then the Lord is answered. The farther you wade herein, the easier will be the passage. Because it is a work of difficulty, therefore must you needs hinder the same by law, as you do in tolerating these abuses? Because the whole work is difficult, therefore shall it not be begun? Because it is a hard matter to plant the ordinance of God, therefore must the breach thereof be in force and maintained? Because in Canaan, the sons of 
a Nom. 13.14.  Anak, and towns walled up to heaven (mountains of pietended excuses) have been seen, therefore must you needs suffer the people brought by her Majesty, out of Egypt, to remain still in the wilderness, on this side lordan, even under those men, the dumb ministers, non-residents, L. Bb. I mean, who are fit for nothing, but to be captains, 
b Nom. 14.4.  (whensoever opportunity shall serve) to bring them again into Egypt? Because our land by reason of our continuance in sin, and that we have not had skilful workmen among us, doth not now bring forth religion and godliness in the measure it should, therefore must you needs be sure, that profaneness and Atheism shallbe sown, and the breach of God's law flowrishe there in the persons of these men. Therefore the just Lord will be just, in 
c Read Ezek. 2● Zeph. 3.3.  the midst of you, whensoever he reckoneth for these things, because you are so far from doing what you may, in the planting of godliness, that you suffer impiety against his majesty to bear sway, and that by law & authority? Concerning the hardness of the work, this I make knoen unto you, that if you willbe ruled by the canon of the word, you shallbe abl with eas, & the good liking of your people, to do so much therein, as you shall deliver your own lives from the heavy wrath of God. But if that rule shall not take place, any farther than it may stand with the countenance of L. bish. and other corruptions of the Ecclesiastical state (for as concerning the civil government, the Lord knoweth how far I am from dealing with it) I see not what you can say unto the Lord, when he hath made you and your people, an astonishment, and an hissing unto all the nations under heaven: but 
a Nehem. 9.39.  surely thou art just in all that is come upon us, for we would not be ruled by thy word.  
Well, the word teacheth and requireth 2. things, and no more of you in this work. In both it requireth your obedience if you would be directed by it. First, it requireth that Wales may be redressed, by proclaiming that commission given by our Saviour Christ unto his Apostles in every corner thereof, 
Math. 28.19.  & both the parts of the commission, it requireth to be kept inviolable, as well that, of go preach & baptise as the other, of teach them to observe whosoever I have commanded you. Secondly, while you stay the Lords leisure, to raise up fit men for this work in every congregation, it requireth that the people where preachers cannot be placed at the first, may have some stay, that inconveniences be avoided. For the Lord will not have religion so undiscreetly established, as that inconveniences (as much as may be) be not wisely prevented. In effecting hereof, two things are to be looked unto, both of them greatly furthering the work. First the blessing of God is to be laboured for, by humbling yourselves and your people, with Daniel before the Lord, 
Dan. 9.1.3.  in fasting and prayer, and then you shall see, he will be with your endeavours. Secondly, you must enjoin every man according unto his place, to have a hand in this work, and encourage the gentlemen, and people that shallbe found forward, by gracing and countenancing them for their forwardness in religion, and showing that the more forward they be, the more credit they are like to purchase with your Hh. And you must not suffer an uncircumcised mouth to bring 
a Nomb. 14.36  a slander upon that good land whereunto the Lord offereth to bring you and your people, if you would obey, much less to lift up a 
b Nom. 14.10.  stone against Caleb or joshuah, that withstand the fury of a who I wicked host in the Lord's defence. For otherwise, if you suffer all to sit still, and look upon our desolations; the most to live on the sweetness of our ruins, and discountenance all that labour therein: you can look for nothing else shortly, but this lamentable complaint, and it is a great work of God, that we have not hard the same long ago, of every professor in this land. Whither shall 
c Deut. 1.18.  we go? our brethren, and their hard entertainment have discouraged our hearts: would ro 
d Nom. 14.2.4.  God that we had died in the land of Egypt, would to God we were dead: were it not better for us to turn into Egypt? come let us make a captain, and return thither. The land in deed is a good land, whereunto when our sovereign brought us out of Egypt, we intended to make our journey: but alas, we are never able to stand against the poverty, losses, imprisonment, discountenance by our superionrs; that our brethren have sustained, which have set their faces towards this land, never able to swallow up the slanders, and bitter names of Puritans, precisians, traitors, seditious libelers, that we see, raised against those that would bring us thither. And therefore my Ll. in vain shall you use other means, & leave this unattemted.  
The redress of Wales consisteth of two parts both must be speedily set upon by your Hh. or else certainly the judgements of God will find you out. First you must abolish out of the Church, whatsoever you find to be a breach of God's ordinance (as I have proved dumb ministers, non-residents, & 1. bish. to be) or else your reformation will be little better, then that of the 
a 2. King. 17.33.  Samaritans, who feared jehovah, but worshipped their own gods. Secondly you must place as many godly learned, as can be found, to call the people, and see them provided for. If the complaint be made for want of sufficient men, and sufficient stolen for their livings: for the men, take all those whom the lord hath made fit for this work, & he can require no more at your hands until he raise more, which if he never do, your good endeavours and encouragements unto students & others, not being wanting to bring this to pass, he cannot in justice punish you, though your people be not taught. Because you have seen all those well bestowed, whom he qualified for that calling, & so do now expect a blessing from him upon your labours, that you might send more. The subterfudge will be, but the covert of a net, to ask (as commonly our prelates do) how there should be possibly found, as many learned men as Wales requireth, seeing they who are found, are not placed there. And do you deal well with the lord, that be cause all cannot be brought at once to serve him, as he willeth, therefore they that may shall not? The same is to be said of the ministers livings. Remove the dumb ministers, nonfidents, the L. bb. (if you will not do this, you go beside the word of God, & so there is no direction for you) and there will be more livings void, able to maintain godly ministers, than shallbe, I fear me, good men found to supply the places. And verily, I marvel what men persuade themselves, the Lord to be, whereas they think he can be satisfied with such silly shifts? is it not a strange matter, to find Church livings in Wales for L. bb. non-residents, & idols, to sin against God, and starve souls withal, and deny any to be there, for godly ministers do honour God, and work the salvation of his people. The children must starve for want of bread, because the dogs before their eyes must be fed therewith. Good reason? yea, but the removing of those men, would be likely to set the land on fire. Mark how sutile the devil is, in the maintenance of his kingdom. When godly ministers are deprined, because they will not link themselves with wicked B. b to betray the kingdonm of Christ, and overthrow the laws of this land, there is no inconvenience sere. But if satins messengers be once showed at: behold, the land will not be able to bear this loss. I grant in deed my Ll. that men which make no conscience for gain sake, to break the law of the eternal, and massacre souls (as these do) are dangerous subjects, and not to be trusted any further, than they are fed.  
The stay therefore must be either in regard of these men, or the common people. These men are of 2. sorts, some few have gifts for the ministry, those would be employed that way, and compelled to be faithful. The most of them are unsavoury salt, notwithstanding far be it that they and their families, should be turned unto the wide world to seek their livings, and therefore some part of that which now they possess with sacrilege, bestowed upon them, being out of the ministery, they might enjoy with a good conscience. And a small thing this way allotted unto them, would be blessed, whereas whatsoever now they possess is execrable. For the people, the stay for them is, either in regard of the public meetings on the Sabbath, or the sacraments, marriage, and burial. For the keeping of the Sabbath. The word requireth they should, if possibly they can, resort where preaching is, until good ministers be placed in every parish. If the places be too far, as commonly our parishes be very large, and it is not likely in short time to plant preachers, so near together, as the people may every Sabbath resort to them, they must be enjoined to meet together in their parish churches, & some discreet man from among themselves appointed to read the word, and use some form of prayers as shallbe thought meetest by the advise of the godly learned. Concerning the sacraments, the word requireth they should resort unto a preaching minister for them, 
There is adultery amongst the ●●fidels, therefore a minister is not essentially required in Matrimonle. Ruth 4.10.11.  & not attempt to keep their children unbaptized any longer than they must of necessity. Marriage is most conveniently to be done by the minister. But it is no proper essential work of the ᵃ minister, and therefore may be solemnized by others, at the magistrates appointment. Concerning burial, it is a work of christian charity, and being the last duty that we are to perform towards the departed, we ought to accompany them decently, and orderly, with all comeliness unto the grave. The word mentioneth or includeth no form of prayers used at burials, therefore they are superfluous, neither is the minister as in an action belonging to his office, to have any more to do herein, than any other of the brethren  
Thus have I set down unto your Hh. the only course in regard of substance, that the word waranteth to be taken in such a deformed estate, as ours is. And now my Ll. let my counsel be acceptable unto you, 
a Dan. 4.24.  break off your sins, by rooting out these plants, which the Lord never planted in his vineyard, and your iniquities by adoring the same, as much as in you lieth, so there may be an healing of your former oversight. If not, the lords face will be against you, yours, and the whole land for evil and not for good. O my Ll. is it not a miserable case, that men should so live under your government in this life, as they cannot possibly but live in hell in the life to come. O my Ll. heaen cannot be obtained when we are gone; Oh my Ll. now is the time for the gospel to flourish in Wales or never; Oh my Ll. if her Majesty, and your Hh. (whom from my very heart I wish the Lord to bless) should be gone the way of all the world, for mine own part, the very staff of my hope, to see any good done amongst my brethren, should be broken. Blame me not therefore, if I deal earnestly in a cause of so great a moment, and so unlikely to be obtained of our woeful posterities, whom my suit in a most near sort concerneth. Oh why should they have cause to say, the Lord be judge between us, and the governors, which were under Queen Elizabeth in the days of our fathers, for they might have opened our eyes, and healed our wounds, which now, (alas) are desperate and past recovery.  
It is now full 29. years and upward, since Babylon hath been overthrown in Wales, rather by the voice of her majesties good laws, (whom good Lord forget not for this work) then by the sound of any trumpet, from the mouths of the sons of Aaron among us. But alas, what shall we and our posterity be the better for this, if Zion be not built. And what comfort can zerubabel or nehemiah have to bring a people out of Babylon, if they mean but to reaedifie Sbilo, seeing it is the beauty of Zion, wherein the Lord delighteth. We have cause indeed to thank God, that this wicked city hath been by her Majesty in some sort broken downer but we are never the better, seeing the walls of Zion lie even with the ground. Now for the space 28. years, no man greatly laboured to her majesty, the Parliament, your Hh. or to the people themselves, either by speaking or writing in the behalf of either of these unreconcilable eities. Men belike thinking no more to be required at their hands, than the razng of Babel, & the devil as yet contenting himself with Bethel. The last year, as I am almost pesuaded, the very same day, or by all liklyhood the very same week: upon a sudden, the enterprises of the building of both, in 2. several books, issuing from two of the remotest corners in our land (South-wales, and North-wales) was taken in hand. The one of the books pleading the cause of Zion, coming forth privileged by public authority, & allowance, was directed unto her majesty & the Parliament, requiring at their hands, by virtue of the lords own mandatory letters, the performance of this work, showing by evidence of greatest antiquity, this to be required of duty at their hands, as a part of the homage due unto his highness, whose feudaries and vassals, all the princes & states under heaven must acknowledge themselves to be, & a portion of that inheritance, being theirs by lineal descent from their predecessors, the godly kings and rulers, who time out of mind, always laid their shoulders unto this burden. The other written in Welch, printed in an obscure cave in North-wales, published by an author unknown, 
Y druch Christ. anogaw.  & more unlearned, (for I think he had never read any thing, but the common published resolution of R. P. a book containing many substantial errors, friar Rush, and other shameful fables) stood to by none, & having no reasons to show why his Babylon should be reaedified, it contained itself within the hands of a few simple private men and never durst unto this hour, be made known unto your Hh. Both the books in this thing had the same success, in that both together they fell into the hands of the prelates, who as they pretend are enemies unto both places, but undoubtedly unto Zion, especially, as it appeared by their hard dealing with the pation of that cause, whereas the fautors of the other, were either not at all dealt with, or very courteously entertained of them. The reason of their enmity unto both: but their hatred unto Zion, is, that never I fear me, meaning to go thither, 
This is spoken in regard of the Church-govermen.  and constrained by law to be enemies unto the other, they have of the gold of Caldea, & the dross of jerusalem compacted them a city, wherewith they mean to content themselves, until they return unto Babel again, or (the Lord be merciful unto them) unto a worse place. Have they not therefore good cause to be the more beholding unto the one for the gold, then to the other for the dross? Well my Ll. be you assured hereof, that they who stirred up both these instruments both at one time, will never suffer them to cease, until in Wales, either a church of Christ, or a synagogue of satan be built. Out of question, the concurring of both causes showeth, that the Lord hath some secret work in the matter. Satan's instruments for their parts, were never busier, since her majesties reign, than they are at this hour, and shall be still? they treacherously against the laws of God and this land, seek to bring the people again unto Egypt. I according unto both dutifully endeavour, never to let them rest, until it please God, by her Majesty and your Hh. to bring them within the land of promise, no though they were upon mount Nebo, whence with their eyes they might view the same. They have dealt, & deal secretly with poor souls in dark corners, & dare not make known their fabulous cause. I have dealt all this while, in the face of the sun, and now before your Hh. I want not a good cause, and by the grace of God, it shall not want a defender, or hide the face as long as I live. Whether you countenance it or no, I know it shall one day prevail, when this will be the Lord knoweth best: but the matter is, whether you will embrace christ in the building of his church or sathan in continuing the breaches thereof. Therefore my Ll. entertain THIS CAUSE, and you give satan the foil, reject this, and you strengthen him. And try, if you deny it the hearing, whether the very papists in this land, will not be thereby encouraged to supplicate unto your Hh. that you would grant them the liberty of their seared consciences, to commit public idolatry.  
All that hitherto I have spoken, I have spoken, either in the cause of christ, which is a good cause, or in the cause of sathan. If I seek the building of his synagogue, will you let me live? if of the church of christ, will you deny me your help? which yet again, and again in the name of the eternal God, I require & for the precious death & passions sake of jesus christ I earnestly desire at your hands. My Ll. as you would have the Lord to entertain your souls in the life to come, as you would have him show you any mercy, as you love her Majesty & her life, as you would have the continuance of her reign over us, which the lord undoubtedly threateneth to shorten, because he would bring ruin upon you & us all, for the contempt of his truth, as you would not have your names razed from under heaven, as you would not have the Lord to bring upon us the Spanish, Italian Romish, or Guisian forces, as you would not have those, who shall live to see the desolation and desperate sorrow, which the Lord is to bring upon this land, not abide to see, you, and your children ride or go in the streets, as you would not have the most contemptible to stretch forth his hand upon the dearest things you possess, & offer violence before your eyes, unto the fruit of your bodies: so entertain this cause, grant this suit, and have a care of the Lords true service, in Wales: etherwise I fear me, the vengeance of God will never leave you & your posterities, as long as there is a man of your houses under heaven. And notwithstanding the case of the Earl of Pembroke is never the better, if he still presume to bear rule within these gates, where the Lords Sabbaths are not sanctified.  
Ezekiel in deed is not now living, to put you in mind of the necessity of redressing of things amiss, by laying open the corruptions of all estates under your government, as he doth, cap. 22, of his prophesy. His words I will set down, that your Hh. may way our estate with the time wherein the prophet lived, and see whether the Lord will spare you and us, if we still provoke him to smite. There is a conspiracy of her prophets in the midst thereof, 
Ezek. 22.25.26.27.28.29.  faith the prophet, like a roaring lion, ravening the prey, they have devoured fowls: they have taken the riches and precious things: they have made her many widows in the midst thereof: her priests have broken my law, and have defiled mine holy things: they have put no difference between the holy & profane, neither discerned between the unclean and the clean, and have hid their eyes from my Saboth, and I am profaned among them. Her princes in the midst thereof are like wolves, ravening the prey, to shed blood, & to destroy souls for their own covetous lucre. And her I rophets have daubed them with untempered mortar, seeing vanities, & divining hes unto them, saying: thus saith the Lord jehovah, when jehovah hath not spoken. The people of the land have violently oppressed by spoiling and robbing, and have vexed the poor and needy: yea, they have oppressed the stranger against right. Thus far Ezekiel. Be the sins of our prophets, of our princes, & of our people the same, that hear he speaketh against, be they greater, or be they less: yet without controversy, 
Verse. 30  if the Lord may say, I have sought for a man among the counsellors of England, thatshuld make up the hedge, & stand in the gap before me for the land, that I should not destroy it, but I found none: then woe be unto us, for that shall follow, which is set down in the prophet. Therefore have I pouted out mine indignation upon them, 
Verse. 31  & consumed them with the fire of my wrath: their own ways have I rendered upon their heads, saith the Lord jehovah. And unless there were just cause to think that this Lord had either already, or shortly meant to pronounce this sentence against us, we might contemn & scorn at the carped assaults of the Spaniards, or any other the enemies of the gospel and her Majesties whosoever. But as long as we give not the right hand unto the Lord by entering into his sanctuary, we have just cause to fear a nation that is no nation, much more a people in number as the sand, which is by the sea shore. Our leagues and most stable covenants with the enemies the lord will soon disannul, standing thus at the staffs end with his majesty as we do. And as 
a jerem. 37.  jeremy said unto the king, and states in his time: though we had smitten the whole host of the spaniards (that intent our overthrow) & there remained burr wounded men among them: yet should every man rise up in his tent, and overrun this land. Let us look assuredly, whensoever the abject and contemptible enemy shall assail us, abject and contemptible I say, in all respects in comparison of the value and strength of our men and munition (and the lord increase them a thousand fold more) that this God whose service is so little esteemed of us, will send a terror into the hearts of our valiantest, and stoutest men: so that he, whose heart is as the heart of a lion, shall become as weak as water: and one enenimie shall chase a thousand of us, because the hand of the lord will be against us for our sins. It is not therefore the Spanish furniture and preparations: but the sins within the land, that we are most of all to fear. For although the army of the spaniard were consumed with the arrows of famine: although the contagious, and devouring pestilence had eaten them up by thousands: although their tottering ships were dispersed and carried away with the whirlwind and tempest: although madness & astonishment were amongst them, from him that sitteth in the throne, unto her that grindeth in the mil: although the lords revenging sword in the hand of the savage Turk had so prevailed against them, as it had left none in that uncircumcised host, but languishing and foiled men, notwithstanding a contemptible & withered remnant of the plague & famine: a navy of wind and weather-shaken ships: a refuse of feeble and discomfited men, shallbe sufficiently able to prevail against this land, unless an other course be taken for God's glory in Wales by your Hh. then hitherto hath been.  
If I did speak unto infidels and ungodly atheists, I know I should not be so plain, because unto such the truth is at sometimes unseasonably spoken. But I speak unto your Hh. that have undertaken the profession of Christianity, and therefore should be at all times fit to hear the truth of your God. And I know no temporising truth, no temporizing judgements of God against sin, no truth that is to be concealed unto Christians, because their Hh. cannot brook the same, no truth my LL that is, either not at all, or minsinglye not to be uttered, because states love not to hear thereof. So that I was in this matter, not to consider what your high places were content to hear but what was the duty of your high places to hear. And therefore I should think it, I protest an undutiful and flattering petition, to entreat your Hh. not to be offended with me, for uttering the truth. As though I supposed you would think it wonderful that a man should adventure to speak even in the cause of his GOD, any farther then stood with your good liking.  
I know the infirmities & wants of men that deal in good causes, are commonly beaten upon the back of the cause they handle. Therefore the Lord knoweth how careful I have been to keep it unspotted, and myself out of all unnecessary danger. Setting down nothing before I had weighed what might ensue, either in regard of the matter, or manner of delivery. This I am assured, that in the whole work, there is nothing whereby any law of the land can take hold of me. But why did I publish a matter of such weight, before I acquainted your Hh. therewith? Grant the petition, & I will redeem mine oversight herein, (if it can be proved any, which I know to be none) with the loss of my life: if you do not mean to yield unto it, neither would you have done it being moved thereunto by private writing. The cause I make known; to the end it may be granted, and herein let not my life be precious unto me, upon the necessity of the publishing thereof I stand: because that the world may see, when you redress those things, that you did nothing, which you durst leave undone, unless you would have brought swift destruction upon yourselves, and the whole land. But what folly is it to think, that such great matters in our days will be reform? Rather what injury do they to your Hh. that think you will countenance any longer the breach of God's laws. And in this point let the good opinion, that they which allege such pretences conceive, be weighed with my dutiful persuasions of your Hh. and both our causes judged accordingly. For mine own part, I think the majesty of the cause to be such, as they who are the lords, dare not but entertain it, & tremble to think that all this while it hath been so carelessly attended upon. And it is in the behalf thereof, that I have presumed to deal with you, who otherwise durst not have suffered my voice to be hard in the ears of the rulers of my people. Let what I have written be examined, yea by mine adversaries themselves, (if I have any) and it shall appear that I have made a conscience how I have dealt with my superiors, especially those concerning whom it is said, you are gods, lest I should seem to leave behind me the least print, of a mind in any sort tending to diffame them or their government. As I have been careful hereof: so let the Lord, yea and no otherwise, (which I speak as far as my corruptions do permit) grant this cause and myself also if it be his will, favour in your eyes. Indeed in regard of the cause I commandatory wise unto your Hh. but in regard of myself, I come in fear and trembling, as unto the lords vicegerents, entreating most humbly, that the dignity of so worthy a cause be thought off, nothing the more dishonourably: because it is brought in my hands. And I protest, in respect of my sins, that the Lord may justly deny it the favour it deserveth in your eyes, because I am a dealer therein. But this should be no cause why your Hh. should give it a repulse. For in the eyes and ears of all the world I make it known, that it is the cause of the living god, wherein I deal, and that if it had been possible for me to have written more humbly & dutifully, I had done it. Or if I had seen any way, that might have been likelier to prevail with my superiors then this course: I take the Lord to record unto my soul, that I would not have used this. And I would to GOD I could tell how to make the cause plaucible. So far I am from setting down any thing, that might carry with it any show of occasion to hinder and disgrace the same. Well, I have done my endeavour: the success I expect at the lords hands, unto whom I commend the cause, and the salvation of that poor people.  
The sword of justice (reached unto you by the Lord himself, to take punishment of him only that is an 
a Rom 13.4.  evil doer, I fear not: because I have not offended. If it should be drawn against me, for this action the precedent would be such as they, who meant hereafter to prophesy unto your Hh. might be advisedly counseled, 
b Micha. 2.6.  not to prophesy, & the Lord as a token of your just destruction to ensue, would say they shall not prophesy nor take shame. If I have spoken any untruth, bear witness thereof, if a truth, I dare by the lords assistance stand to it, and demand what he is, that will presume to object, and throw himself unto the vengeance of God, by punishing me an innocent? The Lord may for my other sins, bring mine head unto the grave with blood: but in this cause, what have I offended? and therefore undoubted woe will betide him that shall molest me for this work, Howsoever it be, thus I have performed a duty towards the Lord, and his church, my country and your Hh. which I would do if it were to be done again, though I were sure to endanger my life for it. And be it known. that I am not afraid of earth in this cause. And if I perish, I perish, my comfort is that I know whether to go, and in that day, wherein the secrets of all hearts shallbe manifested, the sincerity of my cause also shall appear. It is enough for me that howsoever I be miserable in regard of my sins, yet unto Christ, I both live and die, and purpose by his grace, if my life should be prloonged to live hereafter, not unto myself, but unto him & to his church, otherwise then hitherto I have done. The Lord is able to raise up those that are of purer hands and lips than I am to speak and write in the cause of his honour in Wales, & the Lord make them, whosoever they shallbe never to be wanting unto so good a cause, the which because it may be the lords pleasure, I shall leave them behind me in the world, I earnestly and vehemently commend unto them as by this my will and testament: And have you poor Wales in remembrance, good my Lords, by establishing the word preached there, that the blessing of many a saved soul therein, may follow her majesty, and your Hh. overtake you, light upon you, and stick unto you for ever. The eternal God give her Majesty and your Hh. the honour of building his church in Wales, multiply the days of her peace over us, bless her and you, so in this life, that in the life to come the inheritance of the kingdom of heaven may be her and your portion. so be it good Lord.  
Were my dutiful heart towards your Hh. thoroughly known, than I doubt not, but I should be better known unto you then by my name.  
JOHN PENRI.   

TO THE READER.  
Master D. SOMES book was published this day, I have read it. The man I reverence from my heart as a godly and learned man. The reasons he useth against me, in the questions of the reading ministry, and communicating with them, I had answered as you may see in this book before he had written. They are faulty, either because they desire that for granted which is the question, or make those things of like nature, wherein there is a great dissimilitude, as the arguments drawn from the magistracy and the levitical Priesthood. I have answered them. The cause, & the reverence I own unto the man, though the reasons he useth, deserve not to be twice read over) will enforce me to answer him at large. There be certain faults escaped in the print, bear with them.