God vppon such Magistrates as tollerate them The proposition is not to be doubted off The assumption is thus prouided That gouernement and that booke whiche holdeth Iesus Christ God and man to haue prescribed no external form of gouernment in his church but such as at the pleasure of the magistrate when time and place requireth may without sinne be altered preferreth Moses before the Lord Iesus This is manifest out of the expresse word out of the text Heb. 3.2.6 Because that the Lorde Iesus beeing the sonne in this place is compared with Moses a faithful seruaunt is preferred before Moses in regarde of the externall gouernement which Moses had so faithfully prescribed as it was not to bee altered or chaunged at the pleasure of any magistrate vntill the messiah should cause the oblations to ceas a Dan. 9 27. For whatking was there euer in Iudah that without the breach of Gods lawe could euer alter the externall forme of the iewish Church in the Leuitical priesthood officers And that the comparison between the sonne and the seruant Christ and Moses is concerning the externall and not concerning the spyrituall gouernment of the inner man as D. bridges sayth it is plaine bieause that Moses had nothing to doe with the gouerning of the inner man therefore it were no prerogatiue for the Lorde to be preferred in faithfulnes before Moses b page 55. lin 30. in that thinge wherein Moses neuer dealt Nowe I assume that our fourme of Church-gouernement in Wales and this wicked booke holdeth Iesus Christ to haue ordained such an externall forme of gouernment in his Church at his departure from earth to heauen as at the pleasure of the magistrate may be altered without the brech of Gods institution which thing D. Bridges affirmeth page 55. and all our prelates will graunt that the magistrate may alter the forme of gouernement now established and therefore this gouernement and this booke preferreth Moses before Iesus Christ And I cannot see how far this differeth from blasphemie Now if Christ shuld be saide to haue ordained no externall regiment then Moses is far before him and so the thirst of superioritie in our prelates and their accomplishes is turned into extreme drunkennes of impietie by this assertion I beseech the Lord in mercie to open your Hh. eies that you may see how he and his people haue bene dealt with by retaining such lawes in force as iustle and ouerthrow the royall prerogatiue of his sonne And the Lord make you to see whether those men that defend the interest of the sonne of God in this point against the tyrannicall vsurpation of prelats and haue brought for his title vnaunswerable euidence out of the sacred records of Gods owne writings offending either in matter or circumstance in no one thing but that they haue not dealt more earnestly with your Hh. and more ronndly with the aduersaries in the right of their master haue deserued to be imprisoned thrust out of their liuings reuiled railed vppon and slaundered by vngodly and wicked prelates vnto your Hh. as seditious and discontented men with the ciuill gouernment dangerous subiects and enemies to her Maiesties crowne And surely the cause being made knowen vnto you as it is howsoeuer the Lord may beare with your ouersight heretofore in the ignorance of the waight thereof yet if you do not now abrogate and abolish such a Church gouernement wel may you hope for the fauour and entertainment of Moses that is the curse of the law but the fauour and louing countenance of Iesus Christ I doe not see how you shall euer inioy My second reason That forme of church-gouerment and booke or bookes whiche maketh the ecclesiasticall regiment to bee an humane constitution that is such a constitution as is inclusiuely acording to the word any more then the ciuill gouernment which a 1. Pet. 2.13 2. Pet. 2.10 also must be inclusiuely according to the word and so may at the magistrates pleasure be changed as the ciuill gouernment may that gouerment and that booke or bookes besides that they prefer Moses before Iesus Christ as before is a wicked gouernment and they wicked sophisticall and vngodly bookes But our gouernement in Churche causes and b page 55. this booke with all other books of this greist make the ecclesiasticall gouernment to bee nothing else but an humaine constitution whiche may bee altered at the magistrates pleasure Therefore our Church-gouernement in Wales and this booke or bookes are vngodly and wicked The proposition is prooued by these reasons First because they make no difference betweene that which belongeth to the true worship of God as ecclesiastical gouernement doth that which appertaineth vnto ciuill pollicie 2. Peter 1.3 Contrary to the Apostle who affirmeth in expres words that we haue receiued by the knowledge of God whatsoeuer belongeth vnto true religion for so the word Eusebeia translated godlines signifieth in that place wheras there was neuer yet any place of scripture found wherin we are said to haue by the knowledge of God whatsoeuer belongeth to anthropinen kteisin the ciuill magistrat called mans ordinance by the same apostle a Peter 3. â—3 Wherin those thinges which are inuented by them that neuer knew God may be inclusiuelie according to the worde Secondly Ecclesiasticall gouernement being granted to be an humaine constitution maketh the Pope to haue sufficient b warraunt out of the worde not of his idolatrous and false religion And D. Bridges auoucheth this for good doctrin as I will shew but of his superioritie ouer ciuil magistrates and al the Pastors in the Churche For why should not hee the ciuill magistrate granting him this superioritie as they vnder his iurisdiction do be allowed by the word to be aboue the Emperour and all other magistrates and ministers whosoeuer if the ecclesiasticall gouernement be an humane ordinance For I am assured that the Emperor and all other princes in Europe may chuse a magistrate superiour vnto them all if they will And why may not he be a Byshop or an Arch-bishop if the Church-gouerment be an humane ordinance or if it be lawful for either of them to be a Lord and be are ciuill office Thirdly if Church-gouernment bee an humane constitution then it may be lawful for a Church-gouernour to preach administer the sacraments ouersee excommunicate c. and to be a king For the Apostle maketh it lawfull for any supplying the place of an humane constitution lawfully to bee a king and I would they durst denie it And where then learned they that diuinitie that it is more against the word for a Bishop to be Basileus a king Hyperichon a suriour Hegamon a captaine or gouernour b 1. Pet. â— 13 Luk. 22.25 beeing titles sanctified by the holy ghost for ciuill offices then Curios a Lord Hyperpheron a prelat of the garter Euergetes a lords grace The former the latter being by our Sauiour himself forbidden vnto Bishops or
of the Church nor any in the Church but such as are prescribed in the worde which were verie impious to thinke or contained in the gifts of the magrstracie not yet seperated from his outwarde calling For the verie outward calling is it that giueth life vnto the magistracie though the person sustayning it want gifts to discharge the same The reason heereof is euident because the magistracie being an humane constitution a 1. Pet. 2.13 as the holy ghost saith is appropriated vnto his possession vpon whomsoeuer man bestoweth the same if hee bee capable to possesse though vnfit to execute what is allotted vnto him So cannot the ministerie bee vnlesse hee vpon whome the Church imposeth it be made fitte by the Lorde for the execution thereof They who thinke the essence of a magistrate any more to consist in the gifts of courage vnderstanding wisdome fearing God dealing trulie b Exod 18.21 deut 1.13 hating couetousnes the onely properties mentioned by Iethro whence this life of a magistrate is falsely gathered then the being of a minister is contained in his a 1. Cor. 4.7 faithfulnes verie inconsiderately gaine-say the Apostle Peter in the place before quoted because hereby they make the magistracie not to bee an humaine ordinaunce but an ecclesiasticall constitution prescribed in the word The obiection therefore that a minister shold be no more denied to be a minister bicause he wanteth gifts then a magistrate denied to bee a magystrate for the same defect prooueth not woorth the answering Because the Lorde hath tied a mans inherytance no otherwaies vnto him then hee hath the magistracie vnto that person or persons who haue aucthoritie to make a magistrate So that the very magistracie may bee deriued from him by the outwarde calling as well as the substantiall interest of this inheritance by the best conuaiaunce in law No such thing beeing tied vnto the Church in making a minister Because none can say they are in the possession of a ministerie who haue not the same from the Lord. And what ministerie haue our readers from him Any outward thing in the possession of man of which nature all men knowe the magistracie to be may bee conuaied really and indeed ought not alwaies I graunt vnto him vppon whomsoeuer man the possessour thereof will confer the same and there it ought to be inuiolablie inherent as long as man whose right it is to bestow it or take it away wil haue it so Hath a man lesse interest in his money because either for want of witte hee knoweth not how to vse or by his leudnes dooth abuse it Candanles a foole is no lesse a magistrate a far worse I deny not among the Lydians Herod lib. 1. Plato de reip dial 2. then Egesilaus among the Lacedemonians a wise and a politike gouernor The same is to be said of Ioab Benaiah of Licinius a persecutour and Constantine a christan emperor Tib. Ghracchus abuseth his magistracy the senate and people sin because they depriue him not but as long as they tollerat him therin the magistracie is his owne and therefore not lawfull for any priuate man by disobedience to rob him thereof And why so Because the swoorde in his hand is still the Lords sword the sedition tyrannie in him is his owne To come to the ministerie the Church maketh that wretch a minister vnto whom it will be said I a Math. 7.22.23 know thee not thou worker of iniquitie But did the Lorde by enduing him with graces meete for the ministerie say vnto him go prophesie in my name hee did Then there is a ministerie committed vnto him which is neither his nor the churches but the Lordes the same dare not I denie vntill the Lorde take it awaye for the foulnes of his handes Another commeth with the same calling of the church he sayth b I am a plain heardman a Zachary 13.5 neither prophet nor the sonne of a prophet Now Lord if it be thy will bee mercifull vnto them conuert them and disburden thy church of them but I haue my letters of orders from the Lord bishop and am in possession of the liuing I knowe no ministerie he hath And therefore I denie him to be any more a minister for his outward calling sake there Herdonius a traiterous and slauish seruant is a magistrate though by treacherie he with a company of other rogish vagabonds like him selfe hath now gotten possession of the Capitol That the spech may not seeme straunge vnto any let men way but the prerogatiue which the Lord reserueth vnto him selfe in making ministers in hys Church with the priuilege which hir Maiestie hath in ordaining magistrates within hir dominions The whole assembly of Parliament for some causes mouing them ordaine a Lord high Constable of England as France hath hir Maiestie sheweth hir publik disliking therof And that shee will hauen such officer within hir Realme is he a magistrate hee is none neither wil I acknowledge him for any as long as it shal be against hir wil pleasure to haue any such within hir dominions For what magistrate is he in this land which she saith to be none as long as the royall prerogatiue is in hir hand In like maner what minister is he in the Church of God whome the Lord denieth to be any The case is too to manifest The distinctiō that readers are ministers of iudgment that is sent of the Lorde in iudgement to punish the sinnes in this age but not ministers of the mercie and grace of God is as if they were sayd to be ministers of an ordinance neuer ordayned now farre be it we shoulde make a ministery of an ordinance neuer reuealed of an ordinaunce that is but temporary And in very deed I cannot but thinke 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 siely stuffe The other obiection concerning the ministery vnder Moses is as faultie For to square the ministerie of the new couenant according vnto the Leuitical priesthood is to require the Consulship of Rome to be framed after the Maioraltie of London besides manye other foule inconsequentes it hath in it I haue alreadie shewed the weaknes herof and if it deserued a further aunsweare I woulde vouchsafe it the same The reasons expressed in the booke are now to be set downe Such of them as are noted with this marke The thinges which they pretend to seeke I imbrace their seperation I detest * are some of the reasons whereby I am necessarily induced vtterly to condemne that course of those I hope fearing God who haue made a separation from those ministers in this lande their congregations who truely preache the worde And although there bee in our godly assemblies manye corruptions and more wants tollerated whiche euery Christian heart must needs abhorre
woulde haue some more stuffe in it than the other for the dumbe ministerie I coulde be well as large in shewing the insufficiencie of the reason as I haue beene already in the whole treatise But I make some conscience of being tedious and therefore I content my selfe with this I haue spoken being ready many wayes to make the weakenesse of it appeare when it shall be requisite I go forward They (4) 4 of whom the Lorde saith a Ierem. 23.21 I haue not sent these although they runne I haue giuen them no commission to deliuer a Sacrament although they are permitted to profane the outward element are no ministers and it is a sinne 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 sinne to receiue at their hands because we can not ground our assurance vpon the Lords promise that we may haue a Sacrament by their ministerie For the Lorde hauing giuen them no allowance to deliuer the same haue we anie promise to receiue it of them So that the Lorde may say vnto vs receiue and you will of vnpreaching ministers for aught you knowe it is no sacrament Another reason (5) 5 whatsoeuer is not of faith is sinne but to communicate with vnsufficient men is not of faith bicause we haue no promise that they can deliuer vs the Sacraments and therfore to communicate with such is a sinne Againe we (6) 6 haue no warrant to receiue an c Rom. 4. extraordinary sacramēt but that which is administred by ignorant ministers is an extraordinarie sacrament if it be any Because according vnto the ordinance of God a preacher is onelie to deliuer the same therefore we haue no warrant to receiue it And what dare wee vndertake with out warrant from the Lordes mouth Belike then will some man say that is no Sacrament which hath bin administred by these who were not preachers and so the most nowe liuing in this age are either not baptized or must be rebaptized The disgrace that is brought vpon the cause as though it went aboute to enforce rebaptisation is easilie wiped away For the action performed is not denied to be a sacramēt though it were As I do not deny that whiche hath bene done to bee a sacramence so if any can prouē it to be non I wil not withstand him yet I would wish none to be rebaptized for many causes First we are already receiued into the bosome of the church and acknowledged to haue the seale of the couenant in as much as wee were once offered and receiued into the number of the godly by the outward element though corruptlie To what ende then shoulde baptisme serue vs againe Secondly the absolute necessitie of baptisme to saluation by this meanes might seeme to be maintained Thirdly least we shoulde seeme to agree with the hereticall Katabaptists If these reasons can be answered I see neither heresie nor error in being rebaptized Fourthlye other Churches haue not publikelie decided the cause Fiftly that the practise shoulde not inforce them to be rebaptized which haue beene alreadie baptized by such as had commission from the Lord to deale in those mysteries Lastly they who being now in the age of discretion haue beene baptized by idoll-ministers are either called or not called to saluation if called why should they be rebaptized seeing alreadie they haue beene made partakers of the outward element and accounted in the number of christians If not called neither should they be baptized vntill they declared by their works that they were Gods children Concerning the controuersie then whether the element administred by an ignorant man be a sacrament being once deliuered deliuered I would wishe all men in modestie to abstaine from so vngodlie a iar because it tendeth not to edificaion and it is not the point it is not the question A priuate communion ministred to one alone may be a sacrament What then are men to receiue at home beeing sicke No for it is a sinfull breach of Gods institution In like sort Baptisme or the Lords supper administred by a dumbe minister may be a sacrament I affirme readers to be no ministers for any thing that is raueled in the word that they can deliuer no sacrament and yet that which hath bene done by them may be be a sacrament and what contrarietie is there id these assertions is it therfore lawfull to receiue it In no wise because it is a sinne and that is sufficient to terrifie anie from that action It hath beene before conuinced for a sinne and again is thus proued to be no lesse It 7 is a sinne either to receiue the Sacraments at the handes of those who are not ministers or to testifie them to bee ministers vnto whom the Lord hath denied that function But they that communicate with dumbe ministers committe either of these sinnes If they saye they doe not receiue at their handes who are not Ministers then they testifie them to be ministers and so are fonnde to gaine-say the Lord. For they say readers are ministers the Lord saith no. Whether shall we beleue That 7 the Lord sayth no and prooueth it no I thus prooue Hee sayth 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 thoght other-wise then it must be prooued that the Lorde in his word hath ordayned els the confusion that euery priuat mā may administer the sacramēts must ensue two sortes of ministers to deliuer the seales of saluation the one preachers the other not able to preach Shew an vnpreaching minister out of the woord and I will yeelde Out of this reason manie arguments might bee drawen As first that readers 8 are not ministers of b 1. Cor. 21. rom 10.14.1 pet 2.5 2.22 saluation 8 and therefore ought not to deale with the seales thereof Secondly they can not 9 increase our vnion with Christe 9 Thirdly are of them selues ministers 10 10 of damnation onely because that keeping men from the foode of life they starue them and so worke their damnation with manye other which I omitte saue these following We neither 11 ought to receiue at their handes 11 neither ought they to deliuer the Sacraments vnto vs who haue not power by vertue of their publike ministerie to engraffe an infidell into Christ Bare readers haue not this power For by vertue of the publike ministerie this is the proper worke of a Preacher therefore they neither ought a Rom. 10.14 to deliuer the sacramentes vnto vs neither ought we to communicate with them Further 12 12 they that come to a publike minister rather then to a priuate man for the seales of saluation either profanelie consider not what they doe or professe that they would haue the assurance of
* choice None of our readers is such ergo (7) 7 Euery minister is * an instrument to make knowen by the word preached the purpose a Colos 1.20.23 28. of God concerning mans reconciliatioÌ„ No reder is such ergo (8) 8 Euery minister is able to lay open * the mysteries of saluation No reader is c Looke this reason in the book ergo (9) 9 Euery minister is an * instrument of our new b 1. Pet. 1.21 birth No bare reader is c ergo (10) 10 Euerie minister is able by the preaching of the Gospell to manifest those hidden secreats whiche the Prophets them-selues could not artaine vnto 1 Pet 1.10.12 without great search and enquirie No bare reader can doo this by preaching ergo (11) 11 Euery minister is * able by his publike ministery to bring the elect vnto the knowledge of the truth and so to saluation c 1. Tim. 2.4 No bare reader can doe this ergo (12) 12 Whosoeuer are fit in regard of their sufficiencie to bee their minysters alone that would haue no God d 2. Chron. 15.3 are no ministers indeede All bare readers not beeing able to lay open the will of the true God are onely fit to bee their ministers that would haue no God ergo they are no ministers indeede (13) 13 They are no ministers whosoeuer are able to performe the whole worke of their ministerie without studie and giuing heed vnto learning as the c 1. Tim. 3.14.14 apostle commandeth But all our readers if they can read can performe the whole work of their calling as long as they liue without any further studye ergo they are no ministers indeed 14 14 Euery minister * is able to expound that which f Act. 8.13.14 cannot be vnderstoode without an interpretour viz that which is to be learned out of the word concerning the Lorde mans saluation Our bare readers cannot do this ergo 15 15 Euerie minister * is a minister of that waye whereby the Lord bestoweth vpon men the spirite of wisedome and reuelation through his knowledge g Eze. 2.17 Our bare readers are not such ergo 16 16 Euery * minister is able to make the word of God powerfull either vnto to death or vnto life in a Heb. 4 12.2 2. chro 2 1â— some of the hearers Our readers are not able to doe this ergo 17 Euerye minister is * able to deuide the word of God aright 12 vnto the seuerall vse of the hearers b 2. Tim 1.10 coâ—os 1.5.7 Our readers are not able to do this ergo 18 18 Euery minister is able to tech those that can read c 1. Tim 5.22 3.10 as wel as himself No bare reader can do this ergo 19 19 Euery minister can doe some thing in regarde of teaching his flocke which euery christian who can read well distinctly is not able to performe Our readers can not do this ergo 20 20 whosoeuer by naturall gifts alone are able to performe whatsoeuer belongethto their d Rom 7.7 12.3 epheâ— 3.8 1. coa 3.10 4.7 heb 5.4 ephes 4.7 calling they are no ministers bicause there is some thing to speak the least in the ministry of euery minister whiche cannot postiblie bee performed by natural gifts alone Our readers are able by the onely gifts of nature to perfourme whatsoeuer belong vnto their calling ergo our readers are no ministers indeed 21 21 Euery minister * hath gifts to labour in Gods husbandrie and Gods building 22 1. Cor. 3.8 1. Thes 5.2 our readers haue not ergo 22 Euerye * minister hath necessarily annexed vnto his calling workes of that admiration that it maye bee truly sayd of them who is fit for these things 2. Cor. 2.16 our readers are not ergo 23 23. Euerye minister is able to make the Lord so knowen to the elect that they dare call vpon him in saith and full perswasion to be hard Rom. 10.14 8.15 our readers cannot do this ergo 24. Euerie minister is able to coÌ„pare spirituall things with spirituall things 24 and to speake the worde e 1. Cor. 2 13. 1. thes 4.11 of GOD as the word of God our readers are not able to doe this ergo 25 25 Whosoeuer preserueth * not knowledge in his lips that is wanteth the thing the wâ—â—â—whereof in a priuate man not beeing censurable by the church viz. not being a sin in it selfe giueth the Lord the church iust cause both to keep them from the mynisterie and to expell them out of the ministery in whome this want is found though they bee euerye way els qualified for the ministery according vnto the a 1. Tim. 3.2.7 â—ir 1.6.7 1. cor 4.2.1 thes 2.2.11 proprieties required in the word hee is no minister Our readers haue this wante in them because their lips doe not preserue knowledge ergo they are no ministers indeed Thus my reason is in the booke page 8. drawen out of Mala. 2.7 is to bee concluded For although a man want all other proprieties of a minister yet being fit to teach he hath some allowaunce from the Lorde to bee a minister whereas the want heere of kepeth back the Lordes whole consent from the admission of him into the ministerie in whom it is The reason whereof is that all other proprieties in a minister sauing this are such as according to the ordinance of God ought to be in euery christian as to be modest harberous no striker c. as well as in the minister though not in the same measute this by the Lords institution is to be in the minister onely of necessitie howbeit other christians also may be and are capable thereof 26 26 Whosoeuer vndergoeth that ministery Looke the book page 8. and no other whereof a Turk Painime or Iewe who will not learne true religion may be capable he in deede is no minister Our readers vndergoe no other ministerie 27 c. ergo 27 They whose ministery make the whole religion of christians not to haue in it so much as one mystery the secrecie whereof euen in regard of knowledge might disable one that neuer heard of true religion to be a publike minister thereof are no ministers in deede The ministerye of all bare readers is such ergo 28 28 They are no ministers who for their ministery alone call for the wrath of God vpon the gouern ours and the land where they are tollerated our readers though otherwise the holiest men vnder heauen call c ergo 29 All ministers * maye truely say of themselues 19 2. Cor. 5.20 now then are we ambassadours from Christe as though God did beseeche you through vs we pray you in Christs steade that you be reconciled vnto God Our readers cannot truely say c ergo 30 Euery one that is a minister in deed hath more
works of a minister in deed may according to the ordinance of God be performed by those who both haue a function diuers from yea contrarie to these readers function as good is to euill vz. by preachers whose calling being a sanctified calling must needes be in nature not onely diuers from but contrarie to the caling of readers which is not warranted by the worde a calling warranted and a calling not warranted being contrarie and detest without offence vnto Gods children such a ministerie as dumb readers take vpon them Therefore our bare readers though they haue the name and supplie the place of ministers are not ministers in deed And not being in deed ministers it is not left vnto me as a thing indifferent by christian libertie whether I will communicate with thē or no Because that of necessity I am bound to com for the sacraments vnto the ordinaunce of a Math. 21.25 11.11 1. cor 12.4.11 God that is vnto a minister and not vnto the ordinance of the church neither haue I any liberty to attempt the contrarie And as before hath bene prooued euery minister is the ordinaunce of b 1. Cor. 12.5.28 ephes 4.7.11 God not the ordinance of the Church ordained when our sauiour Christe led captiuitie c Ephes 4.8 math 28.19 captiue and not since Nowe our readers being but the ordinance of the Church ordained since that time and the Church hauing no libertie to ordaine sacramentes I haue also no libertie no not in the time of necessitie to come vnto the ordinance of the Church for the sacramentes because there I can haue no more for any thing I know then the Church whence the ordinance is hath power to giue And I pray you what sacrament is that which the bare ordinance of the Church can deliuer These be some of the reasons and I take no delight in the nomber of them wherevpon as on the infallible trueth of Gods sacred word I dare boldly conclude the most within wales supplying the places of ministers to be no ministers in deed and to haue nothing in them that giueth life vnto a minister good or bad And therevpon I dare as boldly affirme the course to bee a wicked and sismatticall course which they take that seperate them selues from the publike assemblies where the word preached is truly taught in this land as from those who serue the true God after a false maner In the examination of whiche reasons I protest with a good conscience that I haue so laboured both at the first edition of the booke some reasons then moouing me to deale more timorouslie in the action since that time especialle as I haue not suffered my selfe to be deceiued by any sophisme or fallation And I prorest before the Lord that vpon these grounds I both assuredly know their course of whome I haue spoken to be dangerous and detestable and am also as surely perswaded that menne not ordained of God for the gathering of the saints are no ministers whatsoeuer calling they haue in the Church as I beleeue the blessed apostle Paule to haue beene an apostle sent from God And bicause I am one daye to bee reckonad with before the iudgement seat of Iesus Christe of my sinceare dealing in both those points and liue now in the church of God the least member whereof Woe be vnto me if I offende because also I liue vnder hir highnes a Christian Magistrate whose sacred ancthoritie I subiect my selfe vnto reuerence as the royall ordinance of gods owne maiestie and whose positiue lawes and proccdings as far as I may with a good conscience tollerate their imperfections I dare not gain-saye because likewise what I haue written shal be recorded and called in question in the church of God when I am gone the way of all flesh vnto whome I am afraide to commend my name as a brocher of newe doctrines therefore I haue beene carefull to sette down nothing but that which will abide the triall of all whosoeuer and abide firme against all If any of my godly teuerēd lerned brethren of the church of Englande will doe me the fauour which thing I earnestly request at their hands in short syllogisms to communicate with mee in writing their reasons for the ministerie of these ignoraunt men I shall haue cause to praise the Lord and thanke them for their loue towards me in this point also and the easier satisfie whatsoeuer may be sayd on the behalf of this vnlearned I woulde vnknowen ministerie I greatlye reuerence many godlye and learned that are contrary minded vnto me in this cause I know my yeares to bee subiect vnto that bolde temerity hoat and heady rashnes which blessed Timothy in a 1. Tim. 2.22 consideration of his age was bidden by the Apostle to auoide notwithstanding in regarde of the cause in humilitie before the Lord his elect angels and children bee it spoken I may iustly for beit I should contemne and despise almost not vouchesafe to answer whatsoeuer man or angell can bring against it And I dare arest and attaint of high treason against the maiestie of the highest all those both men and aungels who either defend the communicating with them lawfull communicate with them or tollerate them as ministers vnder their gouernement TO THE LL. OF THE COVNSEL ANd for asmuch as both in this place for tollerating the dumb ministerie and in the book page 36 for suffering non-residents and the papall Lordships of our 4. L. Bb. in Wales I affirm our gouerriours to be guiltie of fearefull sinnes before the Maiestie of God I am with all the humilitie reuerence and submission my heart can conceiue to vse a speach vnto your HH my Lordes of her maiesties priuy Coūsel The cause that moueth me heerevnto is the discharge of my dutie towards the Lorde my God towards his Church towardes my natiue Countrey and towardes your Honours which could not stand with my silence in this point concerning the Lord because I am a poore wretched sinner vppon whome he hath shewed great mercie in calling mee to the knowledge of his son and pardoning my dreadfull sinnes I haue taken a bond of my selfe by his grace to be come an enemy vnto sinne in my selfe especially and in all others as far as my calling will permitte without respect of persons time place estate or condicion of life whatsoeuer And therfore your Hh. are not to marueile if I seeke the ouerthrowe 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 sinne euen in your Hh. whose aucthority good name credit estimation and high places next vnto her royall Maiesties I ought and by the grace of God will defende against all the detractours there of with the losse of my life when it shall be needfull As for the Church of God wherevnto I haue bene begotten through the word preached by means of my abode
the whole land with pestilence or with blood as he is likely to do for these wadges of execrable gold it is not the pontificall Lordships of byshops at whose commaundement the lordes sword will b Ierem. 47.6 returne againe into his sheath when your gasping soules shall cry for mercy at the Lords hands it is not the proud popelike Lordships of bishops their vsurped iurisdictions their prophane excommunications their railing slaunders against Gods truth and his seruants their blasphemous breathing of the holye ghost vppon their Idol priests that will driue the Lord to giue you and coÌ„fort Let me therfore though my person bee base conteÌ„ptible entreat your Hh. that the iudgements of God against sin both in this life and in the other of eternal woe and miserie may appeare so terrible in your eies of that vndoubted consequence as you will no longer retaine vnder your gouernment these thynges whose continuance doe giue the Lord iust cause in this life to pronounce this sentence by the mouth of c Iere. 22.29.30 Ieremiah against euery one of you and execute the same O earth earth earth heare the wordes of Iehouah write these men destitude of children men that shall not prosper in their daies yea there shall not be a man of their seed that shall prosper and sit at the counsell table or beare rule in England anye more And in the life to come to saye moreouer these a Luke 29.27 mine enemies that would not suffer mee to beare rule ouer them and their people bring hither and stay before my face yea binde them hand and foot and throw them to vtter darknes where there is weeping and gnashing of teeth And let me crauing vppon my knees with all submission and earnestnesse and more earnest if it were possible obtaine that my countrey-men by your meanes may haue the word preached euen the meanes wherby they may liue for euer with Abraham Isaac and Iacob in the kingdome of heauen Graunt them this my Lords though I die for it Oh I would thinke it an happie death which shoulde make mee the first messenger to carie such ioyful newes vnto the blessed b Luke 16. Saincts and aungels in heauen as that Wales were conuerted from sinne And this the Lord knoeth is the only scope of my writing and not the discrediting and galling of our lord-bishops Let not their places withstand the saluation of my brethren and the true seruice of God among them and if euer I either write or speak more against them any further then their sears are like to bee the ruine of her Maiestie and your Hh. let it cost mee my life Heare me in this sute good my Lords the rewarde whereof your soules shall find otherwise I am likelye to become a wearisome and an importunate sutor vnto you The couÌ„tenance of that creature is as yet vnseene that shal enforce me by the lords assistance to take a deniall at your hands The cause is so iust that if it were as sometimes it was by the c Act. 17.19 Apostle himselfe decided in the Athenians Areopago a court for heathen iustice of famous and celebrated memorie I doubt not but it should be heard And shall it not haue iustice at the christian counsell table of England Iustice my Ll. I say for I seeke nothing els but that the statutes of the God of iudgement iustice may be made knowen in my deare countrie where now they are vnheard off Then the which I knowe not what can be more iust neither can I see what iustice in trueth canne bee ministred by them that neglecte this cause Verelye for mine owne part GOD ayding me I will neuer leaue the suit vntill 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 Maiestie hath referted all vnto the prelates in church causes They haue dealt with her they cannot they may not be heard Be it that her maiestie hath bin mooued by you for the redresse of the church you shuld do it again againe and neuer leaue vntill you be heard Great matters are neuer brought to passe without great mightie endeuours Our sinnes haue otherwise deserued then that the Lord should at the first incline mercie vnto vs in the sight of her highnes would any of you alter any part of the gouernment of his familie being perswaded by leude flatterers that all were well vnlesse the abuse were shewed you earnestly delt with for a reformation And can you blame that our soueraigne is hardly drawen to reforme the Church whose estate euen in her hearing is said daily out of the pulpit to bee most flowrishing whereas the deformitie thereof is not made knowne vnto her I knowe it is no small perswasion that should draw a Monarch to alter and establishe new lawes vnles the vnanswerable necessitie thereof were made knowne vnto hir or him Hir Maiestie knoweth not I speake as I am perswaded the exacting necessitie that lieth vpon her shouldrrs of reâ—â—â—ning the Church e She knoweth not the estate of her vntaught and damned subiects to bee as it is Wherefore serue Counsellers if her eies must be euerie where to see euerie thing And what do your Hh. see if you see not our case and lament it In this point I grant her eies should be her owne chusers but if of ouersight the waightiest matters bee omitted should not you my Ll. put her in minde hereof and in submission intreat her yea and neuer leaue entreating vntill she yeeld to turne away the wrath of God from her selfe and her kingdome by abolishing vngodly ordinances and restoring beutie vnto SioÌ„ Which of you is he that hath that doth or wil performe this duetie to our Soueraigne which of you will make knowne vnto her this which I haue written I knowe I shal be traducted and torne againe in pieces with slaunders as a seditious firebrand of newe attemptes to stir vp her people to innouation at the least let me be made knowne vnto her by this name that some way I may come to the triall of my cause in hand and my warrantable proceedings therein I am neither papist Annabaptist libertine familian one that dareth seperate himself from the godly assemblies in this lande where the worde preached soundeth nor yet one that holdeth any thing either in substance or circumstance contrary to the wholsome doctrine expressed or included in Gods reuealed word of the old and new testament therefore let me haue the benefite of a Christian if not of a christian subiect not to be condemned before my cause be hearde whiche is not mine owne but the cause of God his Churches my countries and your Hh. I haue forged the most notable slaunders that euer were coyned or else the estate of my country is most miserable and yours no lesse lamentable
speaking or writing in the behalfe of either of these vnreconcilable eities Men belike thinking no more to bee required at their hands then the razng of Babell the deuil as yet contenting himself with Bethel The last yeare as I am almost pesuaded the verye same day or by all likly-hood the very same week vpon a suddain the enterprises of the building of both in 2. seueral books issuing from two of the remotest corners in our lande South-wales and North-wales was taken in hand The one of the bookes pleading the cause of Sion cōming forch priuiledged by publike authority alowāce was directed vnto hir maiesty the Parliament requiring at their hands by vertue of the lords own mandatory letters the performance of this work shewing by euidence of gretest antiquity this to bee required of duety at their handes as a part of the homage due vnto his highnes whose feudaries and vassalles all the princes states vnder heauen must acknowledge themselues to be a portion of that inheritance beeing theirs by liniall discent from their predecessors the godly kings and rulers who time out of mind alwaies laied their shulders vnto this burthen The other written in Welch printed in an obscure caue in Northwales published by an author vnknown Y druch Christ anogaw more vn learned for I thinke hee had neuer read any thing but the common published resolution of R. P. a book containing many substantiall errors frier Rush and other shamefull fables stood to by none hauinge no reasons to shew why his Babilon should be reaedified it contained it selfe within the handes of a few simple priuate men and neuer durst vnto thys hour be made known vnto your Hh. Both the books in this thing had the same successe in that both togither they fel into the hands of the prelats who as they pretend are enemies vnto both places but vndoubtedly vnto Syon especially as it appeared by their harde dealing with the pation of that cause whereas the fautors of the other were either not at all dealt with or very curteously entertained of thē The reason of their enmitie vnto both but their hatred vnto Syon is that neuer I feare me meaning to go thither This is spoken in regard of the Church-gouermen and constrained by law to be enemies vnto the other they haue of the golde of Caldea the drosse of Ierusalem compacted thē a citie wherwith they meane to content themselues vntill they returne vnto Babel againe or the Lord be merciful vnto them vnto a worse place Haue they not therfore good cause to be the more beholding vnto the one for the golde then to the other for the drosse Well my Ll. bee you assured hereof that they who stirred vp both these instruments both at one time wil neuer suffer them to cease vntil in Wales either a church of Christ or a synagogue of satan be built Out of question the concurring of both causes sheweth that the Lorde hath some secreat worke in the matter Satans instruments for their parts were neuer busier since hir Maiesties raigne then they are at this hower and shall be stil they trecherously against the lawes of God and this land seek to bring the people again vnto AEgypt I acording vnto both dutifully endeuour neuer to let them rest vntill it please God by hir Maiestie and your Hh. to bring them within the lande of promise no though they were vppon mounte Nebo whence with their eies they might view the same They haue dealt deale secretly with poore soules in darke corners dare not make known their fabulous cause I haue 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 liue Whether you countenaunce it or no I know it shal one day preuaile when this wil be the Lord knoweth best but the matter is whether you wil imbrace christ in the building of his church or sathan in continuing the breaches thereof Therfore my Ll. entertaine THIS CAVSE and you giue satan the foile reiect this and you streng then him And trie if you denye it the hearing whether the very papists in this land will not be thereby encouraged to supplicate vnto your Hh. that you woulde grant them the liberty of their seared consciences to commit publike idolatrie Al that hitherto I haue spoken I haue spoken either in the cause of christ which is a good cause or in the cause of sathā If I seek the building of his synagog wil you let me liue if of the church of christ wil you denie me your helpe which yet againe and againe in the name of the eternall God I require for the pretious death passions sake of Iesus christ I earnestly desire at your hands My Ll. as you wold haue the Lorde to entertaine your soules in the life to come as you would haue him shew you any mercie as you loue her Maiestie hir life as you would haue the continuance of her raigne ouer vs which the lord vndoubtedly thretneth to shorten because he would bring ruine vpon you vs all for the contempt of his trueth as you woulde not haue your names razed from vnder heauen as you would not haue the Lord to bring vpon vs the Spanish Italian Romish or Guisian forces as you woulde not haue those who shall liue to see the desolation and desperate sorrowe which the Lorde is to bring vpon this lande not abide to see you and your children ryde or go in the streets as you would not haue the most contemptible to stretche forth his hande vpon the dearest things you possesse offer violence before your eies vnto the fruit of your bodies so entertain this cause graunt this suite and haue a care of the Lords true seruice in Wales etherwise I feare me the vengeance of God will neuer leaue you your posterities as long as there is a man of your houses vnder heauen And notwithstanding the case of the Earle of Pembroke is neuer the better if he stil presume to beare rule within these gates where the Lords Sabboths are not sanctified Ezekiel in deede is not now liuing to put you in minde of the necessitie of redressing of thinges amisse by laying open the corruptions of all estates vnder your gouernement as he doeth cap. 22 of his prophesie His words I will set downe that your Hh. may waye our estate with the time wherin the prophet liued and see whether the Lord will spare you and vs if we still prouoke him to smite There is a conspiracie of her prophets in the middest thereof Ezek. 22.25.26.27.28.29 faith the prophet like a roaring lyon rauening the pray they haue deuoured foules they haue taken the riches and precious things they haue made hir manie widowes in the midst therof hir priests haue broken my law and haue defiled
Let what I haue written be examined yea by mine aduersaries them selues if I haue anye and it shall appeare that I haue made a conscience how I haue dealt with my superiours especially those concerning whome it is said you are gods least I should seeme to leaue behinde mee the least print of a minde in anye sorte tending to diffame them or their gouernment As I haue beene carefull herof so let the Lord yea and no otherwise which I speake as far as my corruptions do permit graunt this cause and my selfe also if it be his wil fauour in your eies Indeede in regarde of the cause I commandatory wise vnto your Hh. but in regard of my selfe I come in feare and trembling as vnto the lords vice-gerents entreating most humbly that the dignitie of so worthy a cause be thought off nothing the more dishonorably because it is brought in my hands And I protest in respect of my sinnes that the Lord may iustly denie it the fauor it deserueth in your eies bicause I am a dealer therein But this should be no cause why your Hh. should giue it a repulse For in the eies and ears of al the world I make it known that it is the cause of the liuing god wherein I deale and that if it had beene possible for me to haue written more humbly dutifully I had done it Or if I had seene any way that might haue bene likelier to preuail with my superiors then this course I take the Lord to record vnto my soul that I would not haue vsed 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 carrie with it any shew of occasion to hinder and disgrace the same Well I haue done my endeuour the successe I expect at the lords hands vnto whom I commend the cause and the saluation of that pore people The sworde of iustice reached vnto you by the Lord himselfe to take punishment of him only that is an a Rom 13.4 euil doer I fear not because I haue not offended If it should be drawn against me for this action the president wold be such as they who ment hereafter to prophesie vnto your Hh. might be aduisedly counselled b Micha 2.6 not to prophisie the Lord as a token of your iust destruction to ensue would say they shal not prophesie nor take shame If I haue spoken any vntruth beare witnesse thereof if a truth I dare by the lords assistance stand to it and demand what he is that wil presume to obiect and throw himselfe vnto the vengeance of God by punishing me an innocent The Lord may for my other sinnes bring mine head vnto the graue with bloud but in this cause what haue I offended and therfore vndoubted woe will betide him that shall molest me for this worke Howsoeuer it be thus I haue performed a dutye towardes the Lorde and his church my countrey and your Hh. which I would doe if it were to be done againe 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 perishe my comfort is that I know whether to go and in that day wherin the secreats of all hearts shabe manifested the sinceritie of my cause also shall appeare It is enough for mee that howsoeuer I be miserable in regard of my sins yet vnto Christ I both liue and die and purpose by his grace if my life should be prloonged to liue herafter not vnto my self but vnto him to his church otherwise then hithertoo I haue doone The Lorde is able to raise vp those that are of purer hands and lippes then I am to speake and write in the cause of his honor in Wales the Lord make them whosoeuer they shal be neuer to be wanting vnto so good a cause the which because it may be the Lordes pleasure I shall leaue them behinde me in the worlde I earnestly and vehemently commende vnto them as by this my will and testament And haue you pore Wales in remembraunce good my Lordes by establishing the word preached there that the blessing of many a saued soule therein may follow her maiestie and your Hh. ouertake you light vpon you and sticke vnto you for euer The eternall God giue hir Maiestye and your Hh. the honour of building hys church in Wales multiply the daies of hir peace ouer vs blesse hir and you so in this life that in the life to come the inheritance of the kingdom of heauen may be hir and your portion so be it good Lord. Were my dutifull heart towards your Hh. throughly knowen then I doubt not but I should bee better knowen vnto you then by my name IOHN PENRI TO THE READER Master D. SOMES booke was published this day I haue read it The man I reuerence from my heart as a godly and learned man The reasons he vseth against me in the questions of the reading ministrie and communicating with them I had aunswered as you may see in this booke before he had written They are faultie either because they desire that for graunted which is the question or make those things of like nature wherein there is a great dissimilitude as the arguments drawen from the magistracie and the Leuiticall Priesthood I haue answered thē The cause the reuerence I owe vnto the man though the reasons he vseth deserue not to be twise read ouer will enforce me to answere him at large There be certaine faults escaped in the print beare with them