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 [Page 66]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 in Englande, in these peaceable dayes of her high­nes, I haue wholye dedicated my selfe to seeke the flowrishing estate thereof. By labouring to beauti­fie the same, both in the plucking vp of those filthie Italian weeds, wherewith now it is miserablie defor­med, and planting therein, whatsoeuer may bee to the cōlines of gods orchard. For my pore country, because it hath pleased the Lord of life, that there­in I first saw the light of the son, and haue beene by my parents there liuing, brought vp in both the v­niuersities [Page 67]of this land, I haue vowed my selfe duti­fully to benefite the same, whether by my life or by my death, I do not greatly weye.

And wherein shall I stand my deare countrimen in any stead, if not by speakinge in their cause, that are not able to make knowne their owne wantes. If not in blessing the deafe eares, in remouing the stum­blingblock from before the eyes of the blind, if not in labouring to bring them to heauen, who of their owne natures should liue 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 eternall life; I professe my selfe to seeke their ouerthrowe and confusion: And by the Lordes assistance, as longe as I liue I will neuer leaue them, vnles they leaue the massakring of the soules of my brethren. In respect of your HH. seinge I receiued the former blessings throgh your hands, by meanes of the outward peace, whereof her right excellent Maiestie hath made the whole kingdome partaker from the Lord; I canot of conscience, but in most submiss. reuerend, and humble sort, put you in minde, of the estate wherein you stand before the Lord at this day.

I affirme therefore (and I would to God I coulde tell howe, more dutifully to expresse in wordes, that whiche in heart I haue most dutifully conceiued) that all of you are in a feareful manner, both in this life, and in that to come subiect, to the intollerable masle of Gods wrath, the execution whereof, shall vndoubtedly come vpon you and your houses, vnles you preuent the fiercenes of his indignation: And that for these 2. causes. First, inasmuch as the whole countrie of Wales for the most part, all this time of the Gospell in England, hath bene without the pu­blike [Page 68]seruice of God, in the publike meetings of your people, in such sort, as most parrishes within Wales haue wanted the means of saluation all this time of your gouernement. The trueth of this assertion is manifested in this little booke (because they haue wanted Ia. 2.21: 1. pet. 1.25. Iob. 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 haue elswher to my pow­er laboured to make it known vnto her Maiestie, & the parliament. Consider my Lordes, what care you haue had of the soules of men, and howe in the day of account these things will be answered: Consider how lamentable a case it is, that in the flowrishingst gouernment for outwarde peace, that is againe vn­der the coape of heauen, where publicke idolatrie hath bene bannished, not one familie, or one tribe, but a whole nation should perish and be destroyed for want of knowledge. And see whether I haue not sufficient cause to deale with you, in the behalfe of my countrimen. My crie, my crie, is not the crie of guiltles and innocent a blood, b Deut. 21.8. which were verie wo­full, but of lost and damned soules which is most la­mentable, & giue eare vnto it my LL. lest the blood of soules be laid to your charge, & required at your hands. If I be thoght to report an vntruth, in regard of the estate of the Church in my countrie, let me bee brought face to face for the triall hereof, with those vnto whom the care (I should say the spoile) of the Church there is committed, and being conuin­ced to haue vttered an vntrueth, let me haue no fa­uor, but die the death, before your Honours, and my blood bee vppon mine owne head, for impea­ching the credit of the princes of my people, vndu­tifullie by publike writing, whose estimation, I know it to be vnlawfull for mee, euen in thought once to violate. I do here therefore before your HH. offer to proue, that the most congregations in Wales, want [Page 69]the verie essential outward marks of a true church, and so the meanes of saluation, and the comfort of faith, by the right administration of the sacraments: I also offer to proue, that you shalbe reckoned with, without your speedie repentaunce, because that in this point you haue plowed but iniquitie and sowed wickednesse, and so as Iob saith, you shall reape the same. Belieue them not that tell you all is well, Iob. 4.8. vn­der your gouernment in Wales, and that they are a sort of clamorous and vndiscreet men, that affirme the contrarie. Beleeue them not that tell you that it belongeth not vnto your dutie 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 gouernement, were but droues of bruit beastes, onely to be fodde­red, and kept from externall inuasions and inrodes: giue care rather vnto the woordes of the prophet, who with a loude voice, crieth vnto you, why will you die, you, your families, Ierem. 27.23.14. and your people by the sword, by the famine, and by the pestilence, and why wil you be damned, as the Lord hath spoken against (I may allude without iniurie to the word) all those gouernours that will not 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 proui­ded of the meanes of saluation. Therfore heare not the wordes of the Prophetes that tell you, you shall neither see sworde, or famine, though you be still as careles of your people, as you hytherto haue bene looke the punishement both of the flatteringe pro­phets, and of those that are deceiued by their flatte­rie. Ierem. 14.16. Heare them not I say, but obey the Lorde in the execution of that dutie which he effla­gitateth at your handes, by calling of your people vnto the knowledge of his sonne, that you may liue for why should this land bee made desolate for this [Page 70]your carelesnes. Ier. 27.17. They prophesie vanity & a lie vnto your HH. that saie peace, peace vnto you, while in this point you despise the Lorde, and walke still in this secure course, or else Iere. 23.16.17. Ieremie is decei­ued, if they be prophets. And if the word of the lord be in their mouthes, Ierem. 27.18. let them intreat the Lorde, her Maiestie and your HH. (and stirre you vp to see) that the miserie of helplesse Wales may be conside­red off. You are in a miserable taking, my LL, that either you haue none about you, to tell you of these things, or that men dare not tel you of thē, you are more miserable if being warned of your estate, you be hardened still in this securitie. But this is not all.

Secondly therefore, the Lords wrath hangeth o­uer your heads for tollerating in Wales the dumb ministery, the vsurped and Antichristian seates of Lorde Byshops, and other Romish offices there re­maining and so tollerated, as by your consente and authoritie they are in force. If Moses by a positiue law, should haue allowed the offring of strange fire, by Nadab and Abihu, tollerated the ministerie of Leui: 20.18 23 blemished and deformed Leuites, enacted that one not being of the line of Aaron, might presse before the Altar, Nom. 16.10. & 18.7. to offer the breade of his God, if Dauid had made it lawfull for Huzza to lay his hand vpon the Arke, if Iosiah or any of the godly rulers had gi­uen leaue vnto the cursed shepherds in their daies, to place others in their steed Ezek. 44.8. to take the ouersight of the Sanctuarie, briefly had established any thing contrary to the commandement, in the Churche-gouernment prescribed by Moses, had they not bin in danger of Gods wrath? questionles they had. And shal your HH. be dispenced with, being guilty of tol­lerating and establishing greater thinges amongst your people in Wales, in stead of the gouernement [Page 71]prescribed by Iesus Christ, assure your selues no. I do therefore in this point for the discharge of my con­science and dutie towards the Lord, his church, my Countrey, and your Hh. taking my life in my hand, testifie vnto you before the eternall GOD and his church, that our vnlearned ministerie is no ministe­rie in deede, that the calling of our L. Bb. Archdea­cons, Commissaries, somoners, and al other the ex­crements of the Romishe vomit, as non-residents, &c, remaining in Wales, are intolerable before the Lorde: and that it is not likely that euer your Hh. tollerating these things any longer, shall escape the reuenging hand of God. The truth hereof, I make knowne briefly, (bicause I would not be tedious) vn­to your Hh. by the reasons following, and offer to prooue these things more at large vppon the perill of my life, and by the grace of God will, against our 4. L. Bb. all their Chapleins, retainers, fauourers, and welwillers, whether in either of the two vniuer­sities in this lande, or in anye place els in earth, or in hell, for in heauen I knowe they haue no fautors. These things I offer to prooue against D. Bridges, who lately in a booke of 7. shillings price, hath vn­der-taken their defence, wherein besides the wrong done vnto the Church of God, he hath offered her Maiestie and your Hh. most vndutifull iniurye, by going about▪ for the defence of his bellye, and the bellies of the rest of his coate, to ouerthrowe her Maiesties title of soueraigne preheminence, and to alienate the heartes of the loyallest subiectes in the land, from their most louing and carefull Prince & gouernours; As though her Maiestie and your. Hh. ment to turne the edge of the sword against them, who indeed deserue not to be smitten with the sca­bard. And I will prooue, that he hath crammed in­to [Page 72]this gorge, as plaine poperie for the defence of our prelates: as euer Belarmin, Turrian, Harding, Saunders, or any other the fierbrands, and ensign-bearers of Romishe treason against her Maiesties crowne, haue brought for the title of the popes su­premacy. Although he hath bene, and I doubt not shalbe sufficiently answered, by those, whose bookes hee is not worthie to beare, yet, in asmuch as hee in this booke hath shewed him selfe to bee an Ammo­nitish, Tobiah, against the building of Ierusalem in Wales, by desending (alasse) reliquias Danaum, the very breaches and ruines of the Babylonish o­uerthrow, which by the iust iudgement of God vn­der poperie, we haue sustained to be the perfectest building that Syon can be brought vnto, and so by this slaunder, withstandeth the saluation (which I doubt not) her Maiestie, and your Hh. wishe vnto my Countrey; I haue so framed my reasons folow­ing, as they ouerthrowe the verye foundation and whole frame of that wicked booke. And on the con­dicion, that his cause maye fals. If I (besides that which others wil do (ouerthrow him, & his cause, I offer before your Hh. to lie in irons, & eat the bread of affliction, vntill in a twise 7. pennie booke I dis­prooue by the worde, make an vtter spoyle, ruine, & ouerthrow, of whatsoeuer he hath brought for the defence of that, whiche in the gouernement, is op­pugned according to the woorde, by the learned in this Lande. I speake not more confidentlye then I should do, for I know the cause to be a most confi­dent and sure cause, and therefore not timorouslye to be dealt in, but in the feare of God, with all bold­nes to be stood too and aduouched.

Nowe that our dumbe ministers, non-residents, L. Bb. Arch-deacons &c, are nothing els but an [Page 73]increase Nom. 22.14. of sinfull men, risen vppe in stead of their fathers the Idolatrous monks and fryers, stil to aug­ment the fierce wrath of God against this land, and you our gouernours, and that this booke of D. Brid­ges, and whatsoeuer els hath bene written for their defence, are nothing els but edicts, traitors against God, and slaunderers to your sacred gouernement, to defend the sale and exchange of church goods, and the verye distruction of soules, to speake all in a word, that both these cortuptions and their defen­ces, are condemded by the Lords reuealed will, as things directly against his will, and the lawes of his maiestie expressed in his written word, and therfore not to be tollerated by your Hh. vnlesse, you thinke you may tollerate sinne by law, nor yet once to bee spoken for, or countenannced, vnlesse you woulde plead for Iudg. 6.31. Baall, I prooue by these reasons.

That forme of Church-gouernment; which ma­keth Iesus Christ to bee inferiour vnto Moses, is an vngodly gouernement, flat contrary to the Heb. 3.6. nom. 12, 7. worde, and therefore in no case to bee tollerated, and the booke, or bookes defending the same, are vngodlye wicked, and lying bookes. But our Church-gouern­ment in Wales, by L. Bb. Arch-deacons, dumbe­ministers, and other ecclesiastical officers there, (as for non-residents, let this one reason for all serue a­gainst them, they, in asmuch as in them lyeth, be­reaue the people, ouer whome they thrust them­selues, of the onely ordinarye meanes to saluation, which is the Rom. 10.14. 1. cor. 1.21. 1. pet. 1.21. word preached,) is such a gouernment as maketh the Lord of life, Iesus Christ inferior vn­to Moses, and this book of Doctor Bridges doth the same, therfore this gouernement in a gouernement not to be tollerated by law in any state, vnlesse men would feele gods heauie iudgements for the same, [Page 72] [...] [Page 73] [...] [Page 74]and therefore also a gouernement most pernitious and daungerous vnto the ciuill magistrate where it is established, and this booke or bookes defending the same, are vngodly, wicked, and lying books, trai­terous against the Maiestie of Iesus Christ, crying for the importable vengeaunce of 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. 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, page 55. lin. 30. in that thinge wherein Moses neuer dealt. Nowe I assume that our fourme of Church-gouernement in Wales, [Page 75]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 [Page 76]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, 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 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 [Page 77]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. Peter. 3. [...]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, 1. Pet. [...].13. Luk. 22.25. beeing titles sanctified by the holy ghost for ciuill offices, then Curios a Lord, Hyperpheron a prelat of the [Page 78]garter, Euergetes a lords grace. The former & the latter being by our Sauiour himself forbidden vnto Bishops or ministers. The second vz. Hyperpheron neuer read in the worde, that I can remēber. If they say, that the abuse of lordlines and gracelesse grace, is forbidden by Christe; they haue bene answered, they are answered, and let them replie if they can, that the Lorde neuer allowed abuse or tyrannie in ciuill gouernours, wheras he doth not forbid them to rule as Lordes, and to be called grace, and there­fore speaketh of the sanctified vse of gouernement and titles: which sanctified vse lawfull in the ciuill magistrates, hee denieth to be lawfull in his mini­sters. Because therefore, first to make that which be­longeth to the outward worship of God, to haue no more ground out of the worde, then that which ap­pertaineth vnto the ciuill magistracie. Secondly to allow of the Popes superioritie, and to affirme that a minister may also be a king, are wicked and absurd assertions, directly against the word as we see. Ther­fore it is wicked in like manner, to make the Eccle­siasticall gouerment to be an humane constitution. And not vnlikly also by litle & litle, as experience in poperie techeth vs, to paue the way for the vnder­mining of the ciuill gouernment. For why may not a forged donation of Constantin, or Ludouicus Pius, in time ioyn the crown of England to the sea of Da­uid, or Bangor especially, which from Ioseph of Are­mathea can be prooued to haue a little better con­tinuaunce of personall succession, then Rome can from Peter, aswell as it ioyned the kingdome of Sci­cilia, the Dukedome of Naples the islands Corsica Sardinia, &c. vnto the Popes miter?

The thirde reason is thus ftamed (and I will be briefe) That forme of Church-gouernment & that [Page 79]booke or bookes, which teacheth that there is som­thing to be obserued, besides that, which was con­cluded in the cōmission giuen by our sauiour christ vnto his Apostles, Matth. 28.19.20 wherein they were enioyned to teach vs to obserue whatsoeuer hee had commaun­ded them, is a gouernement execrable and accurs­sed, (and so are the bookes) by the spirite of God in plaine wordes. Gal. 1.9. And beeing such, farre be it that either the gouernement or the bookes shoulde be maintained by law, such a cursse being pronoun­ced against the retaining of execrable things, as we find: Deut. 7.15. But our fourme of Church-gouern­ment in Wales and this booke, with manye others published by auctoritie, teach the same. For where is it included, much lesse, prescribed in the woorde, that our sauiour Christ abollished an outwarde go­uernement of the Church, in the Leuiticall pollity, being in no sort an humaine ordinance, but altogi­ther prescribed by the Lorde him selfe, to the ende, that vnder the Gospell, there should be no gouern­ment, but an humaine ordinaunce, that might bee chaunged at the pleasure of man; Or where is it reuealed, that the apostles gaue the ciuil magistrat, when any should be in the Church, the commission to aboll she the presbyterie established by them, as our aduersaries confesse, (as the b word saith by god himselfe, 1 Cor. 13.5.12 Ephes. 4.4. rom. 12.6. 1 pet. 4.10. Mat. 21.25. & 12.11. and therefore not to bee abrogated vntill his pleasure in that point be known) because there was no christian magistrate. Therefore this gouern­ment and this booke or bookes are execrable and accurssed.

Lastly, that fourme of gouernement, and that booke or bookes, which affirme the kingdoome of Christ in the ourward gouernment to be a kingdom that cānot be shaken, that is altered or remoued as [Page 80]the ceremoniall gouernement was, affirme that which is contrarie to the expresse written worde of God, Heb. 12.28. and therefore not to be tollerated in anye christian estate. But our Church gouerne­ment in Wales by L. bb. Arch-deacons, dumbe mi­nisters, commissaries, &c, in their making of miny­sters, censures, excommunications, &c, is such, and such is this vnlearned heape and sophisticall booke or bookes. Therefore both the gouernement and the booke or bookes affirme things contrary to the word, & so are not to be tolerated vnlesse we would haue the Lorde bring speedye shame and confusion vpon vs: Pro. 26.2.7 for maintaining sinne by law. The propo­sition is most apparant; Because that by the words (kingdome that cannot be shaken) must needes be ment perticularlye, whatsoeuer signification else they haue as more generall) the outward gouerne­ment receiued vnder the Gospell since the abolish­ing of the ceremoniall law, which being compared in regard of continuance, and remoouing, or doing away, which Moses his gouernement, is said to be a kingdom that cannot be shaken, that is, such as the Lord neuer meaneth to alter again vnto the worlds end, as to haue another placed in the stead of it by him selfe, much lesse by man, whereas that vnder Moses Hag. 2.7. is affirmed by Haggay, and here by the apo­stle, to bee a kingdome or gouernment that can bee shaken or altered. And this is the proper meaning of the place. For by the worde kingdome, that can­not bee shaken, must needs be ment, either the assu­rance of saluation which we haue vnder the gospel, or our enioying and possessing of eternall life, or els the outward gouernement, not onely in the preach­ing of the worde, and administration of the Sacra­ments, but in the very church offices, the manner [Page 81]of their choice, and their subiects wherein they are occupied. But as concerning the assurance of salua­tion in this life, and the possession of eternall life in heuē, which the fathers vnder the law had, it was no more to be shaken then ours, the meanes therevnto by the word preached, they had aswell as wee, and so in these respects they had a kingdome that could no more be shaken then ours. It remaineth there­fore, that theirs was to be shaken, in regard of theyr outward gouernement, and therfore ours vnmoue­able in this respect, which were senselesse to be affir­med, if Christ in his kingdome, wherevnto wee are heere subiects had instituted no externall gouerne­ment. Can that bee vnmoouable which is not at al? more senselesse it were to thinke this kingdome to be vnmutable, in regard of the sacraments, and not of the persons and offices, who were to deale with those misteries.

To come againe to your Honors, you are not to learne, that to defend by lawe, or countenaunce by aucthority the breach of Gods ordinance, is the de­fence of sin, the defence of the sin is hatred of God, who rewardeth thē to their face that hate him, deu. 7.10. & therfore also you are not to be taught, what horrible sinnes you committee, in countenauncing and maintayning such execrable impieties. They ar no trifles as you see. And I assure you, that Dathan and Abiram, the sons of Eliab, men Nom. 26 9. famous in the congregation, had more colour of right to claime vnto them selues, either the ciuill gouernement from Moses, or the priesthoode from Aaron, be­cause they were the sonnes of Reuben the first born vnto whose lot Genes. 49.4. had he not defiled his fathers bed by all likelyhoode, either the scepter or the priesthood shold haue fallen, then these vsurpers haue to claim [Page 82]the places they are in, whereunto either by right of inheritaunce according to the flesh, or ordinaunce from God, they can lay no title. You are wise inough I hope to consider, what it is to tollerate the mani­fest breach of Gods law. Well if you be not carefull herof, yet at the lest, look how you countenance the manifest ouerthrowe of her Maiesties sepreame au­thoritie and royall soueraigatie ouer her people, both ministers and others which D. bridges as flat­ly ouerthroweah in this booke, as euer did any that gaine-saied the same. For the proofe hereof, let his owne wordes bee brought foorth and arraigned be­before your Hh. page 448. line 3. these be his words. Doth S. Peter then forbid, that any one elder should haue and exercise any superiour gouernment ouer the cleargy, vnderstanding the cleargie in this sense. If hee doth not but alloweth it, and his selfe practi­sed it, then howsoeuer both the name, both of go­uerning and of Cleargie may be abused, the matter is clear, that one priest or elder among the residew may hane, a lawfull superiour aucthoritye ouer the cleargie, that is, ouer all the vniuersall bodye of the Church in euerie perticular or seuerall congregati­on, Compare Bela­cap. 10. lib 5. Con. 3. with this page, and you shall finde the one to haue spoken for the arch bish. the same [...]at the other [...]oth for the [...]ope. and so not onely ouer the people, but also ouer the whole order of ministers. Thus far are his words A shameles & miserable doctor he is, if he dare de­nie them, but more miserable and shameles, if af­firming them he dare looke any christian subiect in the face, much lesse your Hh. Belarmine the chiefe popish writerin our daies, hath said no more for the pope in fiue whole books written vpon this contro­uersie. Out of the D. words I thus reason. Whosoeuer affirmeth that one priest amongst the residue may haue a lawfull superiour aucthoritie ouer the vni­uersall bodie of the Church, hee (besides the indu­cing [Page 83]of a forrain power (affirmeth that a priest may exercise a lawfull superiour authority ouer her Ma­iestie, and all other magistrates, much more mini­sters within the vniuersallbodie of the Church, 1. Eliza. 1 13. Elizab. 1.1. Elizab. 5 and so directly is within the compasse of treason, by the breach of the statuts, prouided for the maintenance of her Maiesties supremacie within her owne do­minions. But D. Bridges doth this, Doctorem ad capitale judici­um voco poenae talionis me offe rens, nisi laesa maiestatis rerum prob auero mo­do ipse sibi con­stiterit. Ac deum testor me non patroni iugalum petere, sed causa let his own words witnes against him. Therfore he affirmeth that som one priest may exercise a lawfull superiour authori­tie ouer her Maiestie, and so is within compasse of the said statutes, if he dare stād to that he hath writ­ten. Nothing can be inferred out of his words, but that which is set downe in the proposition, for I am sure, he wil not be so impudētly traiterous, as to de­ny hir Maiestie to be contained within the vniuersal bodie of the Church. For by this meanes the wret­ched man would make her Maiesty to be an infidel, and so should snare himselfe againe within the com­passe of * treason. And if he saye, his meaning is not that this priest should be a forainer, 13. Eliza. 1. and so thinketh to delude the statuts, the plaster maketh the wound farre more grieuous and irkesome. For first the in­iurious indignitie is far greater vnto her right ex­cellent Maiestie, to make her owne vassall, to bee a superiour gouernor ouer her, vnto whom no prince els in all Europe, will yeelde any homage, then to acknowledge her selfe to be within the sheepefolde of a forraine Pope, who it may bee is a Noble man borne, and hath the Emperor, & the greatest states in christendome, vnder his pastorall charge. In the seconde place, what notable contumelie is this for the noblekinges of Denmarke and Scots, the state of Germanie, Heluetia and all others, that haue re­iected the Popes authoritie as vnlawfull, not onely [Page 84]in regard of his idolatrie and pride, but euen of his lordly rule and supreme dignitie, to holde it lawfull for them to haue an English priest to vsurpe autho­ritie ouer them and the Churches within ther do­minions? And I cannot expresse what indignitie it were to conceiue so vilely of her Maiestie, the whol assemblie of parliament, and your Hh. as to deeme, that you banished poperie out of the land no other­wise, then you thought it lawfull notwithstanding, for an Englishe prieste (I keepe the priestly D. owne wordes) in stead of an Italian pope to haue superi­our aucthoritie ouer the vniuersall bodie of the Church. And howsoeuer some lawyers not vnder­standing how the state of the question concerning the popes prerogatiue is set downe by the best late popish writers, might finde shifts for D Bridges, to a­uoid 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 herof your Hh. may be assuredly perswaded, that if the thinges set downe in this wretched and slaunderous booke, be tollerable & canonical, the question concerning the popes supremacie, (whiche is the point I vrge, and not the treason) is granted on the papistes side. For if it be yeelded, that one priest or elder among the residue, may haue a lawfull superiour authority ouer the vniuersall bodie of the Church, that an A­postle might be a bish. affirmed by page 272. D. Bridges, that Peter was prince of the Apostles, being the title, & as it were the iuibushe of page 445. 446. 2. pages, in this dutifull booke, that from Peter the originall of vnitie did spring, that the Church might be grounded vpon v­nitie (alledged by the D. out of page 445. Ciprian: The like sentence beeing no lesse then thrise brought in by Bellarmine out of Ciprian also, to the same purpose: [Page 85]if these things I say, be granted, what can the papists desire more to inferr the popes supremacie? for ey­ther they will prooue Peters successour to be this priest, or some other must be brought, that can shew better euidence then he can. This is Bellarmines own reason. De Rom. ponti. lib. 2. cap. 12. 753. D. and these be the points, in the proofe whereof hee hath sweat and laboured so sore, in his first two books, de Rom. pontif. And if the auoiding of a particular in­stant would answere the statute, no popish traitors hereafter will be gotten within the compasse there­of, seeing in generall tearmes they may lawfully a­uouch the popes supremacie, and stande vnto this high treason the particular opening wherof, would cost them their liues, and they will say no more, but that one priest may haue a lawfull superiour autho­ritie, as D Bridges saith Peter had, ouer the vniuer­sall bodie of the Church. Now whether this prieste be the pope or no, or whether the pope may haue this superioritie ouer her Maiestie, as being within the bodie of the churche or no, they leaue it to the consideration of others, the instance woulde bee as much as their life were worth. And what shold they endanger their liues by vttering that, in particular, which in generall belike may be affirmed with safe­tie. The generall assertion, that a priest may haue a lawfull superior authoritie ouer the vniuersall body of the church, being true and voide of treason: why shall not the particular instance that the pope may be this priest which may haue this superiour autho­ritie ouer hir Maiestie, as being included within the vniuersall bodie of the church be so to? if one priest may haue this authoritie? what shall hinder whie the pope may not be this priest (though hee be not) his idolatrie he may leaue, his pride he may leaue, [Page 86]his triple crowne he may leaue, his name of pope he may leaue, and whie then may not he somtimes, though not alwayes, be capable of this lawfull supe­riour authoritie, Many of the Popes them­selues neuer sat at Rome but ei­ther at Lions, Arminia or A­vinion, looke Platina, Ba [...]e. Pantal. &c. as well as some other priest? yea, but this priest must not haue his scare at Rome. Thē he will remooue his chaire vnto Rauenna, or Can­terburie, and so there shalbe no difference between him and this priest wherof D. Bridges speaketh. And by this good diuinitie, Sixtus the fifth, now pope of Rome, being no idolater, void of pride, abandoning his triple crowne, and name of pope, remoouing al­so his seate vnto LAMBETH, might bee that one priest, among the residue, that might haue a lawfull superionr authoritie ouer the vniuersall bodie of the church, as D. Bridges without blushing hath af­firmed. Let him nowe go and barke at the godly mi­nisters in this land, as he doth slaunderously in the preface of his prophane booke. The intentes of vn­dermining the cinill gouernment, are found in the vndutifull casket of his own bosome, whereof their clothes are not once priuie. What shoulde I at this time lay open any more of his vndutifull positions? his booke I will at all times prooue to bee nothing els, but a popish quilt, let him challenge me of mine offer when he wil. This matter concerning her Ma­iesties supremacie, being too too haynous of it selfe, I meane not to agrauate and make more odious. Your Hh. may see, how pestilent and pernicious this wicked gouernment of our prelats is, euen vnto hir Maiesties supreame and superiour authority, which neuer any sincerelie seeking for reformation, at a­ny time eyther denied or diminished, the same be­ing rightly vnderstood according to the meaning of the statute. And whatsoeuer hee hath saide of the godly learned ministers, you see that it is he & his [Page 87]fathers house, with the gouernment thereof, that go about to tread vnder foot the Lords annointed. And this is the good diuinity that this Balaam for his lucres sake, is not ashamed to teache, and your Hh. dread not to tollerate. As though we hadde to little to answere before the Lorde, for the Antichri­stian dominion of the pope in this lande, hee must needs make a priest in the land which may fetch the plague from other nations to bee powred vppon vs. Rather then the madnes of suche a prophet should be vnrebuked, the very dumbe asse, speaking with a mans voice, would gain-say the fury of such a phi­listian tongue: I cannot thinke my Lordes, but that the Lorde hath some memorable plagues reserued for you and vs vnder your gouernment, if notwith­standing all these things, you stil countenance such [...] in Israell, as beeing the very ornaments of the Lords tabernacle.

I haue set downe out of the infallible trueth of Gods eternall word, the reasons whereby the holie ghost cutteth the throare, of all the corruptions in our church, and hath giuen a deaths wounde, vnto the vitall parts of this popish ware-house of Doctor bridges. And let me see who will dare to replie vpon them? As for D. bridges him selfe, his vnfauery and vnlearned stile, his popishe reasons, long since ban­nished out of the schooles of all sound deuines, hys tranflation of other mens writings, throughout hys whole booke, his vngodly and abhominable Page 655. praier that the preaching of the word may neuer bee had generally throughout the land, his scripture Page 287. being the subscription of the second epistle to Page. 562.349.560. Timothie, his alleadging of writers, as cleare against himselfe, as blacke is to white, as of Augustine, Caluin, Areti­us, &c, his Page 44 [...]. imperfect periodes without sence or sa­uour, [Page 88]his Page a 272. Bishop Iames, Arch-bishops, Page 259.69 266 Tim. and Titus, his translations of Page 450. vos autem nolite vocari rabbi, into will not you bee called rabbi, with thou­sand other monumens of his prophane imprety, sot­tish ignorance, and want of learning, euidently con­uince, that he was neuer as yet, in Platonis Politia, where any good learning grewe, but hath wallowed him selfe all his life, in Romuli fece, whence lear­ning hath ben long since bannished, & godlines ne­uer shone. And therfore he of al others can disproue nothing: vnlesse the question before hand be gran­ted of his side. Yet let him know, that I wil either be answered, or haue the cause granted at his hands. For to omit, that in 160. sheets of pa­per, he hath don nothing, but ouer thrown him selfe, vtterly shamed his whoorishe cause, by shewing the nakednes thereof, translated other mens writings, taught the reader howe to vnderstand the learned discoarse, and added marginall notes, so that if o­ther men had neuer written, he would haue said no­thing, this shalbe found vndoubtedly true through­out the whole booke, that he hath made a couenant before hand, not to dispute, vnlesse you graunt con­clusion, & all, and rather flatlie to be non plus then prooue any thing. But our 4. bishops and their fau­tors are, or would be accounted learned, I desire no more against them al, but to be iudicially heard, ac­cording to the word, if I bee disprooued in any one thing I haue written, I will not desire to liue.

Hence it must needs followe, (your Hh. hauing regard vnto the state of your soules, and bodies be­fore the Lord, and your good name amongst poste­rities) that if these things set downe bee true (if not bring vpon me deserued shame & punishment) you will either redresse the miserable estate of distressed Wales, by erecting there a godly ministery, and ab­bolishing of al Cananitish reliques: or for the main­tenance [Page 89]of a few vnconscionable and godlesse men, aduenture to vndergo the fiery and flaming execu­tion of the burning decree of Gods anger. My LI. be not deceiued, the Lord of heauen is angrie wyth you, and his whole Iosh. 7.9.21. ezech. 38.22. hoast for the Babilonish gar­ments of these Achans. Retaine them no longer, if you woulde not fall before the enemie; When the Lorde shall plead with you, your wiues, children, fa­milies, and 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 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 cōfort. Let me ther­fore (though my person bee base, & contēptible) 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 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, [Page 90]these 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 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 coūtenance 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 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 [Page 91]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 re­ [...]ning the Church. e She knoweth not the estate [Page 92]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 Siō. 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 shalbe 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 [Page 93]lesse lamentable if it so continue. And if you make not the same known vnto her Maiestie, & labor not to amend it, the Lord make Queene Elizabeth and her crowne free from the blood of her destroyed people, and I pray God my Ll. their souls be not re­quired at your hands, and the Earle of Pembrokes, when you and hee shall not be able to answere for them. But it may be you will ay, that the worke is so difficult that it cannot possiblie be performed. Doe what lieth in you, and then the Lorde is aunswered. The farther you wade herein, the easier will be the passage. Because it is a worke of difficultie, therfore must you needes hinder the same by law, as you do in tollerating these abuses? Because the whol work is difficult, therefore shall it not be begon? Because it is a hard matter to plant the ordinaunce of God, therefore must the breach thereof be in force and maintained? Because in Canaan, the sons of Nom. 13.14. Anak, and towns walled vp to heauen (mountains of pie­tended excuses) haue bin seene, therefore must you needes suffer the people brought by her Maiestie, out of Egypt, to remaine still in the wildernes, on this side lordan, euen vnder those men, the dumbe ministers, nonresidents, L. Bb. I mean, who are fit for nothing, but to be captaines, Nom. 14.4. (whensoeuer oppor­tunitie shall serue) to bring them again into Egypt? Because our land by reason of our continuaunce in sinne, and that we haue not had skilfull workemen among vs, doth not nowe bring forth religion and godlines in the measure it shoulde, therefore must you needs be sure, that prophanenes and Atheism shalbe sowne, and the breach of Gods law flowrishe there in the persons of these men. Therfore the iust Lord will be iust, in Read Ezek. 2 [...] Zeph. 3.3. the middest of you, whensoe­uer he reckoneth for these things, because you are [Page 94]so far from doing what you may, in the planting of godlines, that you suffer impietie against his maie­stie to bear sway, and that by law & autoritie? Con­cerning the hardnes of the worke, this I make kno­en vnto you, that if you wilbe ruled by the canon of the word, you shalbe abl with eas, & the good liking of your people, to do so much therin, as you shal de­liuer your owne liues from the heauie wrath of God. But if that rule shall not take place, anye far­ther then it may stand with the countenance of L. bish. and other corruptions of the Ecclesiasticall state (for as concerning the ciuill gouernment, the Lorde knoweth howe farre I am from dealing with it) I see not what you can say vnto the Lorde, when he hath made you and your people, an astonishmēt, and an hissing vnto all the nations vnder heauen: but Nehem. 9.39. surelie thou art iust in all that is come vpon vs, for we would not be ruled by thy word.

Well, the word teacheth and requireth 2. things, and no more of you in this worke. 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 giuen by our Sauiour Christ vnto his Apostles in euery corner thereof, Math. 28.19. & both the parts of the commission, it requireth to be kept inuiolable, as well that, of go preach & baptize as the other, of teach them to obserue whotsoeuer I haue commanded you. Secondly, while you stay the Lords leasure, to raise vp fit men for this worke in euery congregation, it requireth that the people where preachers cannot be placed at the first, may haue some stay, that inconueniences bee auoyded. For the Lord will not haue religion so vndiscreetly established, as that incōueniences (as much as may be) be not wisely preuented. In effecting hereof, two [Page 95]things are to be looked vnto, both of them greatly furthering the worke. First the blessing of God is to be laboured for, by humbling your selues 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 endeuours. Secondly, you must enioyne euery man according vnto his place, to haue a hande in this worke, and encourage the gentlemen, and people that shalbe found forward, by gracing and counte­nancing them for their forwardnes in religion, and shewing that the more forward they bee, the more credit they are like to purchase with your Hh. And you must not suffer an vncircumcised mouth to bring Nomb. 14.36 a slander vppon that good lande whereunto the Lorde offereth to bring you and your people, if you would obey, much lesse to lift vp a Nom. 14.10. ston against Caleb or Ioshuah, that withstande the furie of a who I wicked hoast in the Lords defence. For other­wise, if you suffer all to sit still, and looke vppon our desolations; the most to liue on the sweetnes of our ruines, and discountenance all that labour therein: you can looke for nothing else shortly, but this la­mentable complaint, and it is a great work of God, that we haue not hard the same long ago, of euery professor in this land. Whither shal Deut. 1.18. we go? our bre­thren, and their harde entertainment hane discou­raged our hearts: would ro Nom. 14.2.4. God that we had died in the land of Egypt, would to God wee were dead: were it not better for vs to turne into Egypt? come let vs make a captain, and returne thither. The land in deed is a good land, whereunto when our soue­ueraigne brought vs out of Egypt, wee entended to make our iourney: but alasse, we are neuer able to stand against the pouertie, losses, imprisonment, dis­countenance by our superionrs; that our brethren [Page 96]haue sustained, which haue set their faces towards this land, neuer able to swalow vp the slanders, and bitter names of Puritanes, precisians, traitors, sedi­cious libellers, that we see, raised against those that would bring vs thither. And therfore my Ll. in vain shal you vse other means, & leaue this vnattemted.

The redresse of Wales consisteth of two partes both must bee speedily set vppon by your Hh. or else certainly the iudgements of God wil finde you out. First you must abolish out of the Churche, whatsoe­uer you finde to be a breach of Gods ordinance (as I haue proued dumb ministers, nonresidents, & 1. bish. to be) or els your reformation will be little bet­ter, then that of the 2. King. 17.33. Samaritans, who feared Ieho­uah, but worshipped their owne gods. Secondly you must place as many godly learned, as can be found, to call the people, and see them prouided for. If the complaint be made for want of sufficient men, and sufficient stale for their liuings: for the men, take al those whom the lord hath made fit for this work, & hee can require no more at your handes vntill hee raise more, which if he neuer doe, your good ende­uors and encouragements vnto students & others, not being wanting to bring this to passe, he cannot in iustice punishe you, though your people bee not taught. Bicause you haue seene al those wel bestow­ed, whom he quallified for that calling, & so do now expect a blessing from him vpon your labours, that you might send more. The subterfudge will be, but the couert of a net, to aske (as cōmonly our prelats do) how there shoulde be possiblie founde, as many learned men as Wales requireth, seeing they who are founde, are not placed there. And doe you deale well with the lord, that be cause al canot be brought at once to serue him, as hee willeth, therefore they [Page 97]that may shall not? The same is to bee saide of the ministers liuings. Remoue the dumb ministers, non­fidēts, 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 mo liuings void, able to maintain godly ministers, then shalbe, I feare me, good men found to supplie the places. And verely, I maruaile what men persuade thēselues, the Lord to be, wher­as they thinke hee can be satisfied with suche sielie shifts? is it not a strange matter, to finde Church li­uings in Wales for L. bb. nonresidēts, & idoles, to sin against God, and starue soules withal, and deny any to be there, for godly ministers do honor God, and work the saluation of his people. The children must starue for want of breade, because the dogs before their eies must be fed therewith. Good reason? yea, but the remouing of those men, would be likelie to set the land on fire. Marke how sutile the deuil is, in the maintenance of his kingdome. When godly mi­nisters are deprined, because they will not link thē ­selues with wicked B. b to betraie the kingdonm of Christ, and ouerthrow the lawes of this land, there is no inconuenience sered. But if satans messengers be once shoued at: behold, the land wil not be able to beare this losse. I grant in deede my Ll. that men which make no conscience for gaine sake, to break the law of the eternal, and massaker soules (as these do) are dangerous subiectes, and not to be trusted a­ny further, then they are fed.

The stay therefore must be either in regarde of these men, or the common people. These men are of 2. sorts, some few haue gifts for the ministery, those would be imploied that way, and compelled to bee faithfull. The most of them are vnsauerie salt, not­withstanding far be it that they and their families, [Page 98]should be turned vnto the wide world to seeke their liuings, and therefore some part of that which now they possesse with sacriledge, bestowed vpon them, being out of the ministerie, they might enioy with a good conscience. And a small thing this way allot­ted vnto them, woulde be blessed, wheras whatsoe­uer now they possesse is execrable. For the people, the stay for them is, eyther in regard of the publike meetings on the Sabboth, or the sacraments, mari­age, and burial. For the keeping of the Sabboth. The word requireth they should, if possibly they can, re­sorte where preaching is, vntill good ministers bee placed in euery parrish. If the places be too farre, as commonly our parrishes be very large, and it is not likely in short time to plant preachers, so neere to­gether, as the people may euery Sabboth resort to them, they must be enioyned to meete togither in their parishe churches, & some discreet man from among themselues appointed to read the word, and vse som forme of praiers as shalbe thought meetest by the aduise of the godly learned. Concerning the sacraments, the word requireth they should resort vnto a preaching minister for them, There is adulter­ie amongst the [...]fidels, there­fore a minister is not essential­ly required in Matrimonle. Ruth 4.10.11. & not attempt to keepe their children vnbaptized any longer then they must of necessitie. Marriage is most conueni­ently to be done by the minister. But it is no proper essentiall worke of the ^a minister, and therfore may be solemnised by others, at the magistrats appoint­ment. Concerning buriall, it is a worke of christian charitie, and being the last dutie that we are to per­forme towards the departed, we ought to accompa­nie them decently, and orderly, with all comlinesse vnto the graue. The word mentioneth or includeth no forme of prayers vsed at burials, therefore they ar superfluous, nether is the minister as in an actiō [Page 99]belonginge to his office, to haue any more to doe herein, then any other of the brethren

Thus haue I set downe vnto your Hh. the onelye course in regard of substance, that the word waran­teth to bee taken in such a deformed estate, as ours is. And now my Ll. let my counsell bee acceptable vnto you, Dan. 4.24. breake off your sinnes, by rooting out these plants, which the Lord neuer planted in hys vineyard, and your iniquities by adoring the same, as much as in you lyeth, so there may be an healing of your former ouer-sight. If not, the lords face will be against you, yours, and the whole land for euill and not for good. O my Ll. is it not a miserable case, that mē shold so liue vnder your gouerment in this life, as they canot possibly but liue in hel 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 go­spell to flowrish in Wales or neuer; Oh my Ll. if her Maiestie, and your Hh. (whome from my very heart I wish the Lord to blesse) should be gone the way of all the world, for mine owne part, the very staffe of my hope, to see any good doone amongest my bre­thren, should be broken. Blame me not therefore, if I deale earnestly in a cause of so great a moment, and so vnlikely to be obtained of our wofull posteri­ties, whome my suit in a most nere sort concerneth. Oh whye should they haue cause to saye, the Lorde bee iudge betweene vs, and the gouernours, whiche were vnder Queene Elizabeth in the daies of our fathers, for they might haue opened our eies, and healed our wounds, which now, (alasse) are desperat and past recouerie.

It is now ful 29. yeares and vpward, since Babilon hath bin ouerthrown in Wales, rather by the voice of hir Maiesties good lawes, (whome good Lord for­get [Page 100]not for this woorke) then by the sound of anye trumpet, from the mouthes of the sons of Aaron a­mong vs. But alasse, what shall we and our posteri­tie be the better for this, if Syon bee not built. And what comfort can Zerubabell or nehemiah haue to bring a people out of Babilon, if they meane but to reaedifie Sbilo, seeing it is the beautie of Syon, wher­in the Lord delighteth. Wee haue cause indeede to thanke God, that this wicked eitie hath bene by hir Maiestie in some sort broken downer but we are ne­uer the better, seeing the walls of Sion lie euen with the ground. Nowe for the space 28. yeares, no man greatly labored to hir maiesty, the Parliament, your Hh. or to the people themselues, either by 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 [Page 101]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 [Page 102]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 [Page 103]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 [Page 104]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 mine holy things: they haue put no difference betweene the holy & prophane, neither discerned between the vncleane and the cleane, and haue hidd their eies from my Saboth, and I am prophaned among them. Hir prin­ces in the midst thereof are like wolues, rauening the prey, to shed blood, & to destroy soules for their owne couetous lucre. And her I rophets haue daw­bed thē with vntempered morter, seing vanities, & diuining hes vnto them, saying: thus saith the Lord Iehouah, when Iehouah hath not spoken. The peo­ple of the land haue violently oppressed by spoiling and robbing, and haue vexed the poore and needy: yea, they haue oppressed the stranger against right. Thus far Ezekiel. Be the sinnes of our prophets, of our princes, & of our people the same, that heare he speketh against, be they greater, or be they lesse: yet without controuersie, Verse. 30 if the Lorde may saye, I haue sought for a man among the coūsellors of England, thatshuld make vp the hedge, & stand in the gap be­fore me for the land, that I should not destroy it, but I found none: then wo be vnto vs, for that shal fol­low, which is set downe in the prophet. Therefore haue I powted out mine indignation vpon them, Verse. 31 & consumed them with the fire of my wrath: their owne waies haue I rendred vpon their heads, saieth the Lord Iehouah. And vnlesse there were iust cause to think that this Lord had either already, or short­ly ment to pronounce this sentence against vs, wee might contemne & scorne at the carped assaults of the Spanyards, or any other the enemies of the gos­pel and her Maiesties whosoeuer. But as long as we [Page 105]giue not the right hande vnto the Lorde by entring into his sanctuarie, we haue iust cause to feare a na­tion that is no nation, much more a people in num­ber as the sand, which is by the sea shore. Our leags and most stable couenants with the enemies the lord will soone disanull, standing thus at the staffes end with his maiestie as we do. And as Ierem. 37. Ieremie said vnto the king, and states in his time: though we had smitten the whole hoast of the Spanyardes (that in­tend our ouerthrow) & there remained bur woun­ded men among them: yet should euerie man rise vp in his tent, and ouerrun this lande. Let vs looke assuredlie, whensoeuer the abiecte and contempti­ble enemie shall assaile vs, abiect and contemptible I saie, in all respects in comparison of the value and strength of our men and munition (and the lord in­crease them a thousand folde more) that this God whose seruice is so little esteemed of vs, will send a terror into the harts of our valiantest, and stoutest men: so that he, whose heart is as the heart of a ly­on, shall become as weake as water: and one ene­nimie shal chase a thousand of vs, because the hand of the lord will be against vs for our sinnes. It is not therefore the Spanishe furniture and preparations: but the sinnes within the land, that we are most of all to feare. For although the armie of the Spany­arde were consumed with the arrowes of famine: al­though the contagious, and deuouring pestilence had eaten them vp by thousands: although their tottering shippes were dispersed and carried away with the whirle-winde and tempest: although mad­nes & astonishment were amongst them, from him that sitteth in the throne, vnto her that grindeth in the mil: although the lords reuenging sword in the hand of the sauage Turke had so preuailed against [Page 106]them, as it had left none in that vncircumcised host, but languishing and foyled men, notwithstandinge a contēptible & withered remnant of the plague & famine: a nauie of winde and weather-shaken ships: a refuse of feeble and discomfited men, shalbe suffi­ciently able to preuaile against this land, vnlesse an other course be taken for Gods glory in Wales by your Hh. then hitherto hath bene.

If I did speake vnto infidels and vngodly atheists, I know I should not be so plaine, because vnto such the trueth is at sometimes vnseasonably spoken. But I speake vnto your Hh. that haue vndertaken the profession of Christianitie, and therefore shoulde be at all times fit to heare the trueth of your God. And I know no temporizing trueth, no temporising iudgements of God against sinne, no trueth that is to be concealed vnto Christians, because their Hh. cannot brooke the same, no trueth my LL that is, either not at all, or minsinglye not to bee vttered, because states loue not to heare thereof. So that I was in this matter, not to consider what your high places were content to hear but what was the dutie of your high places to heare. And therefore I should thinke it, I protest an vndutifull and flatte­ring petition, to intreat your Hh. not to be offended with me, for vttering the trueth. As though I sup­posed you woulde thinke it wonderfull that a man should aduenture to speake euen in the cause of his GOD, anye farther then stood with your good li­king.

I know the infirmities & wants of men that deal in good causes, are commonly beaten vpon the bak of the cause they handle. Therefore the Lord kno­eth how carefull I haue beene to keepe it vnspotted, and my selfe out of all vnnecessary daunger. Setting [Page 107]downe nothing before I had weighed what might ensue, either in regard of the mater, or maner of de­liuery. This I am assured, that in the whole woorke, there is nothing whereby any law of the land canne take holde of me. But why did I publish a matter of suche waight, before I acquainted your Hh. there­with? Grant the pitition, & I will redeeme mine o­versight heerein, (if it can be prooued any, which I know to be none) with the losse of my life: if you do not meane to yeeld vnto it, neither would you haue done it being mooued thervnto by priuate writing. The cause I make known; to the end it may be gran­ted, and herein let not my life be precious vnto me, vpon the necessity of the publishing thereof I stand: bicause that the world maye see, when you redresse those things, that you did nothing, which you durst leaue vndone, vnlesse you would haue brought swift destruction vpon your selues, and the whole lande. But what folly is it to think, that such great matters in our daies wil be reformed? Rather what iniury do they to your Hh. that thinke you will countenance any longer the breache of Gods lawes. And in this point let the good opinion, that they which aleadge such pretences conceiue, be weighed with my duti­full perswasions of your Hh. and both our causes iudged accordingly. For mine own part, I thinke the maiesty of the cause to be such, as they who are the lords, dare not but entertaine it, & tremble to think that all this while it hath bene so carelesly attended vpon. And it is in the behalf therof, that I haue pre­sumed to deale with you, who other-wise durst not haue suffered my voice to be hard in the ears of the rulers of my people. 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 [Page 108]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 [Page 109]is an 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, 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 shalbe 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 [Page 110]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.