Exhortation Unto Governors and People in Wales — John Penry

Exhortation Unto Governors and People in Wales · John Penry

An exhortation vntounto the gouernours, and people of hir Maieſties countrie of Wales, to labour earneſtly, to hauehave the preaching of the Goſpell planted among them.

There is in the ende ſomething that was not in the former impreſſion.

PSAL. 137.5, 6.

If I ſhall forget thee, O Ieruſalem, let my right hande forget her ſelfe, if I do not remember, thee, let my toong cleaue vntounto the roofe of my mouth: yea, if I prefer not Ieruſalem vntounto my cheefe ioye.

2. COR. 1.13.

For wee write no other thing vntounto you, than that you reade, or that you acknowledge, and I truſt you ſhal acknowledge vntounto the ende.

1 COR. 5.13, 14.

For, whether we be out of our wit, we are it vntounto God, or whether wee be in our right mind, wee are it vntounto you. For, that louelove of Chriſt doth conſtraine vsus.

1588.

TO THE RIGHT HONORAble the Earle of Pembroke, Lorde Preſident of VVales, &c. The reſt of the gouernours there, and to all, the gentlemen, Miniſters and people my my brethren, the inhabitants of Wales: in this life, the true knowledge of a ſauing God, the true feeling of ſin, the full aſſurance of their ſaluation in Ieſus Chriſt, wroght by the woord Preached, with outward proſperitie, if the Lorde thinke it good to them, and in the life to come, euerlaſting bleſſedneſſe in the kingdome of heauen, I wiſh from my ſoule.

HOw many and dangerous (right Honourable, and beloued in the Lord) are the waies, whereby Sathan in this perilous & prophane age wherin we liue, carrieth hedlong into hell the moſt part, euen of thoſe amongſt whome, publicke Idolatrie, and the falſe worſhippe of the true, or falſe God, hath beene abolliſhed; it cannot bee hidden or obſcure vntounto any, that vouchſaueth but with a careleſſe eie to conſider, the deſolate barrennes of GOD his Church, euen there where it might hauehave bene moſt fruitfull. And of all the deluſions whereby the Lord in hisa1. The. 2.11 iuſt iudgement, hath giuen him power, to be forcible in the hearts of men, none hath bene found more powerful and auaileable then the perſwaſion, that the eternall God requireth no more at the handes of reaſonable men, (the creatures) framed according to his own Image.bColloſ. 3.10. Gen. 1.26 & 5.1. 1. Cor. 117. Then to exempt thēſelues out of the number, of the out ragious and ſhameles Idolaters, or at the moſt, to hauehave ſome outwarde forme of his worſhip, whereby they might bee diſcerned from heathen and prophane Atheiſts; and ſo hope eternallie to bee ſaued, though they ſhould neuer come where the ordinary meanes of ſaluation (the word preached) doth grow.a.Cor. 1.21. Rom. 10.14. Iames. 1.21. Ephe. 1.13. Now, I would to God that among the reſt of the nations vnderunder heauen, this latter perſwaſion had not taken fearefull hold vponupon you my brethren the people of VVales. For how hauehave you liued now full 29. yeares, in al which time vnderunder her Maieſties proſperous raigne, you hauehave not embrued your hands with profeſſed Idolatry? hauehave you not for the moſt part, in reſpect of the publicke ſeruice of God, contented your ſelues with leſſe then publike reading? and in the meane time, do you not thinke that the Lorde, in regard of the knowledge of his wil, & the outward practiſe thereof, the obſeruations of his Sabboths, the right vſe of hys Sacraments, the full aſſuraunce of your owne ſaluation; requireth no more at your hands? And which is moſt wofull, though you now liue in this palpable and groſſe darkenes: yet verie few or none among you, conſider this your caſe, to be the verie condition of thoſe, who ſhall neuer ſee Ieſus Chriſt in his kingdome to their comforte, but the meere eſtate, of ſuch as ſhall receiue their inheritaunce in hell ſier, with the deuill and his Aungels, euen moſt intollerable and bitter tormentes for euer and euer. From which reprobate and accurſed eſtate of wofull damnation, neither man nor angel can ſhew, how the whole country of VVales, or anye part thereof may bee deliuered, vnleſſe it ſhall pleaſe God to worke in the heartes of all men there liuing, acording vntounto their ſeuerall callings, and eſpeciallie in yours, (right Honorable) and the reſt in publicke authoritie, or ſupplying the place of eccleſiaſticall gouernours, a conſcience, to hauehave the woorde of reconciliation, planted among you and your people. VVhichWhich if you the magiſtrates, & gentlemen, ſhall neglect to bring to paſſe, you the Biſhops and Miniſters not regarde to perfourme, you priuate men, as a thing not belonging vntounto you, ſhall contemne: then be you aſſured, whatſoeuer you perſuade your ſelues to the contrary, that on the fearful & diſmal day of iudgement, both the one and the other of you ſhalbe iudged vntounto euerlaſting woe and deſtruction, for the offence which conteineth in it theſe two ſinnes. Firſt the wilfull contempt of that holie ordinance, by which alone the Lorde hath appointed to conuey ſaluation vntounto men, the refuſall of eternal bleſſednes, and conſequentlie, the deſperate renouncing of Ieſus Chriſt, and his precious merrits. Secondly, the odious reiecting of thoſe markes, whereby in the ſight of Gods children and the world, you might be knowne to bee of the number of the Lords choſen, not one wherof (beſide your great contempt, contempt I ſay, for you may hauehave the word preached, if you woulde earneſtlie ſeeke the ſame for ought you knowe) you leaue vndone, if you refuſe to vndergoe any paines, troubles, or charges, to hauehave the bleſſed Goſpell of the almightie God proclamed among you.

And firſt in regard of God his ordinance, knowe this, and know it to practiſe, that if you hence forward, as hitherto you hauehave doone, preſume to liue wythout the preaching of the worde, you do by wilfull and wicked rebellion tranſgreſſe that decree, whereby the Lorde of his infinite and vnſpeakable wiſedome hath ordained, to bring menne vntounto his kingdome. The contrarie whereof, if any dare affirme, then the holy ghoſt demaundeth what the Lorde Ieſus the glorious wiſedome of God the Father meant, when(1)1 heaEpheſ. 4.8.1▪ 12.13. ordained paſtors and teachers to continue in his church, for the gathering togither of the ſaints, the worke of the miniſterie, the edification of the body of Chriſt, euen (2) vntill wee all meete togither,2 in the vnitie of faith, and knowledge of the Sonne of God, vntounto a perfit man, vntounto the meaſure of the age of the fulnes of Chriſt. Woulde any of you blotte himſelfe out of the catalogue of thoſe that are ſaints? Woulde anie of you diſmember himſelfe from our head Chriſt Ieſus? I hope not: then, as ſure as God liueth, you can not be priuiledged from continuing vnderunder thoſe, whom the Lorde hath appointed for that worke, vntil ſuch time as you be growen vntounto that meſure of faith & knowledge, wherevnto nothing may be added. (3) Can you be made ſaints?3 Can you bee made members of Chriſt? (which you muſt needes be)a1. Cor. 11.…. 1. Cor, 10. 2. Epheſ. 1.1. & 4.7. 1. Cor. 5.16. Act. 20.23. Reue. 22.15. or elſe you can hauehave no inheritance among (4) them that are ſanctified, but bee excluded out of the citie of God, amongſt dogges, theeues, murderers, and inchanters, if you be not wrought vpō by their hands, whom the Lord hath ſanctified to that office? I am bolde therefore in the cauſe of Gods honour, and of your own ſaluation to intreat you,4 as you meane to hauehave anie fellowſhip and communion in heauen with the bleſſed ſaints and angels, as you intend to hauehave anie part in that kingdome, which the Lorde Ieſus hath purchaſed with his owne bloud, as you woulde hauehave any intereſt in him, and his ſacred paſſions, that while you hauehave time, you labour with might and maine, to prouide your ſelues of the meanes whereby you may bee tranſlated out of the kingdome of darknes, wherin you now liue, vntounto the bleſſed poſſeſſiō of ſweet Sion, the citie of the liuing God. In which cauſe, if your endeuours wil be colde and backeward, I pronounce vntounto you, that you ſhal as ſurelie periſh, and bee damned, as the Turkes, Heathens, or any other Idolaters, who cannot abide the name of Ieſus Chriſt. Be afraide therefore, as the apoſtleaHeb. 4.1. admoniſheth you, leaſt by forſaking the oportunitie of being ſaued, which at this day is offered vntounto you, you be depriued of your ſaluation. How ſhal you be able to beare it, when in the day of vengeance, you ſhall ſee your ſelues arraigned of high treaſon before Gods tribunall ſeate, for reiecting the pardon he offreth in Chriſt Ieſus vntounto you? Would you but vouchſafe to ſeeke the ſame in the worde preached? In the worde preached, I ſaye, for if you will imbrace Chriſt, and hauehave pardon of your ſinnes by his paſſions, you muſt hauehave that brought to paſſe by preaching. Chriſt, I graunt, may be otherwiſe taught, but as the apoſtle ſaith,bEphe. 4.21 not as the truth is in Ieſus, and therefore wythout comforte, and wythout ſaluation. The ſmall reckoning, my brethren, that hitherto you hauehave made of Chriſt truely taught vntounto you, teſtifieth vntounto your faces, that you hauehave not knowen the Lord,cIere. 4.22. that you are fooliſh children, wiſe you may be to doe euill, but to do well you hauehave no knowledge, as ſaith the prophet. Yea, it teſtifieth, that you declare your ſinnes, as Sodome, and hide them not, and out of al doubt it will bring woe vntounto your ſoules,dEſay. 3.9. vnleſſe you hauehave preaching, for you hauehave rewarded euill vntounto your ſelues. For Chriſt his ſake, then for your owne felieities ſake, acknowledge in the practiſe of your liues, that the Lorde hath tied (5) the foode of vnderſtanding and knowledge vntounto the mouthes of thoſe paſtors,5 eIer. 3.15.who at the (6) leaſt in regard of gifts,6 are according vntounto his owne heart.7 The Apoſtle proclaimeth (7) vntounto the Coloſſians,fGolloſ. 1.20.21. that as it was the good will, pleaſure, and decree of the eternal, to reconcile all men vntounto himſelfe by Ieſus Chriſt: ſo he neuer purpoſed to make this reconciliation knowen vntounto any, but by the word preached:averſ. 23.28. he telleth (8)bRom. 16.25. 1. Tim. 3.16. 1. Cor. 2.7. vsus in many place,8 that ſaluation is a myſtery, & ſo of neceſſitie muſt hauehave ſome wider opening, than the withered hands of bare readers can reach vntounto. (9) Bleſſed Peter ſheweth in plaine wordes, that our newe birth can no way be wrought in vsus,9 but by the worde preached.c1. Pet. 1.21 Thoſe great and (10) hidden ſecretes, which the very Prophets themſelues coulde not attaine vntounto wythout greate inquirie,10 d1. Pet. 1.10can be made knowen vntounto you, belike contrarie vntounto the expreſſe word of the holie ghoſt,evoiſ. 12. by thoſe who can not preach the Goſpell.11 In what (11) a deſperate caſe then is my deare country, the place of the ſepulchres of my fathers,fNehe. 1. who hopeth for ſaluation, and hath no meanes to be brought into the knowledge of the truth,g1. Tim. 24. by the publike miniſterie? And what a publike miniſcerie, or miſerie rather is that, in whoſe handes ſaluation is not, becauſe the knowledge of the truth, is not in their handes? Ieroboam, (12) woulde thou haddeſt againe thy vnlearned prieſts:12 h2. Chro. 13 9For it is out of controuerſie, that they are ſit to be the miniſters onelie of them that woulde hauehave no God,i2. Cro. 15.3. but we would hauehave Ichouah for our God,13 and ſerue him. Timotheus (13) to the ende he might be made more fit to cal men to ſaluation, was commaunded to take heede vntounto himſelfe, and vntounto learning, and to continue therein:k1. Tim. 4.13 15, 16 but our Miniſters, if they can reade, are able without any further learning to make ſaluation knowen vntounto vsus. Is reading (14) the way whereby the Lord will beſtow vponupon men the ſpirite of wiſedome,14 and reuelation thorough his knowledge?lEphe. 2.17. No, no, (15) downe therfore vntounto hell with that doctrine whence it ſprang,15 and iſſued, that ſeeketh ſaluation vntounto men by reading of that which canner be vnderſtoode, without an expounder.aAct. 8.30.32. And here I would (16) know of you, which ſo long hauehave cōtented your ſelues with bare reading,16 whether for the ſpace of nine and twenty years complet, you hauehave ſelt, either in your ſelues, or perceiued in others, the woorde to hauehave bene ſo powerfull as it is ſaid to be,bHeb. 4.12. If you hauehave not, bee you aſſured, that it is not the worde whereof the apoſtle ſpeaketh in that place, which worketh thoſe effectes in ſome of the hearers, either vntounto death, or vntounto life. For the word of God is liuelie, as hee there ſetteth downe, and mightie in operation; and ſharper then anie two edged ſwoord, and entereth through, euen to the deuiding aſunder of the ſoul, and the ſpirit, and of the ioynts, and the marrow, and is a diſcerner of the thoughts, and the intents of the heart. Beſides, that wofull experience ſheweth, that the ſpirite of God, meaneth not the word read in this place, the ſecond verſe of the chapter, euidentlie conuinceth, that it muſt needes bee the woorde preached, vntounto whome theſe imperiall titles (as I may ſay) are aſcribed. But ſaye the holie ghoſt what it will ſay: the people of Wales, had rather be lims of the deuil, to bee euerlaſtinglie deſtroyed, then labour to hauehave the woorde, that by meanes thereof, they might be made the members of Chriſt, and ſo eternallie ſaued.17 Though (17) the or dinaunce of God be to demde the worde aright,c2 Tim. 2.15. vntounto the ſeuerall vſe of the hearers, though (18) ſaluation be a thing that muſt be learned,18 euen of them who can read:dColoſ. 15.7. our reading Baalites, ſcane able to reade,19 (19) though the decleration of the ſame, bee ſuch a thing as euerie chriſtian who can read well and diſtinctlie, is not able to perfourme,20 e1. Tim 5.22. epheſ. 4.7.12.(20) and ſuch a thing as proceedeth not from and gift of nature in vsus,aRom. 12.3.77. ephe. 3.8. 1. cor: 3.21.3.10, he. 6.4. reading a naturall gift, (21) though it be a labour to be ouer anie people in the Lord,b1. Cor. 3.9. theſ 5.12. tim. 5.17. a labour, (2) ſo woonderfull, as the Apoſtle in the admiration thereof, crieth out, who is ſit for theſe things?21 c2. Cor. 2.16.Reading a worke of ſmall labour and leſſe wonder: yet you my deare countri-men, wil rather aduenture the bloud of your ſelues,22 (cruell and frozen ſecuritie) than giuegive eare vntounto that great ſaluation, whiche firſte was preached by the Lord himſelfe,dHeb. 2.3. ephe. 2.17. and can be made or dinarily knowen vntounto no nation vnderunder heauen, but by (23) preaching.eRom. 10.14. How can the way of ſaluation (24) be made known vntounto you by thoſe that are not able to compare ſpirituall things with ſpirituall?23 24f1. Cor. 2.13.O Lord, haſt thou euer giuen them (25) anie allowance to bee thy Miniſters,25 whoſe lippes neuer preſerued knowledge,gMal. 2.7. and dare wee gaine-ſay thee to thy face in admitting them,26 furious madnes (26) to thinke that our readers according to the Cannon of the word, hauehave the meſſage of ſaluation in their hands, whereas they hauehave no more fitnes to declare the ſame, in regard of ſufficiencie, than a verie Painim, Turke, or Iewe, which denieth and defieth Chriſt Ieſus, may well inough hauehave, if hee can read Engliſh or welch? A thing to bee aſtonied at, euen among the worſhippers of heathen gods, that the religion of chriſtians, and the woorſhip of the God that made heauen & earth, ſhould not hauehave in it ſo much as one miſterie, (27) whoſe ſecrecie, euen in regarde of knowledge,27 might diſable one that neuer heard of true religion, to be a publike Miniſter thereof. O earth couer this our ſinne: O heauen conceale it, leaſt in the wrath and anger of God, hell requite it. What wordes ſhall I vſe to make this ſincke deeplye into your Honours heart; and into the hearts of others whome it concerneth, namelie, that the great God, the mightie and fearefull Lord, hath a great and a blouddie reckoning wyth England and Wales, and the gouernours of them, (28) becauſe the of-ſcouring of all contempt,28 and deriſion, are permitted to repreſent his place, and perſon among vsus. As ſure as the Lord liueth, thys ſinne ſhall neuer bee vn puniſhed, vnleſſe betimes you repent, & betimes redres this ſacrilege, by placing thoſe ouer vsus, who may truly ſay of themſelues; Nowe then are wee ambaſſadours for Chriſte, as though God did beſeech you through vsus, wee pray you in Chriſt his ſtead, that you be reconciled vntounto God.a2. Cor. 5.20. He ought not (29) to be a miniſter, that hath not this commiſſion,29 yea and dooth not faithfully excecute the ſame, whatſoeuer vngodly men babble tot he contrarye. The reaſon whiche out of their darke and diueliſh vnderſtanding, they hauehave framed for the confirmation of their errour, which is, that the Apoſtles indeede were commaunded to preach the goſpell, but our miniſters are to do no more then read, that which they preached ſhall be vouchſafed, a large confutation when my former reaſons, wherof I hauehave inſerted aboue of ſcore, to prooue that our readers bee no miniſters, are anſwered. In the mean time, I vſe theſe arguments againſt this leprous error.30 Firſt (30) the baſeſt publique readers ought to hauehave more in them thenbEph. 4.6. deut. 6.7. Pſal. 78.5…. parentes, bothe vnderunder the lawe and the Goſpell, who though ſimple, and vnlearned, yet hadde the burthen of teaching others, laid vppon them, not by reading, for it may be they could not do it, and a ſauage Caniball that coulde reade, might well inough inſtruct others, in that which coulde bee made knowen by reading. And wil our curats reiect it?31 Secondly, (31) reading is not that wholeſome doctrine, whereof the Apoſtle ſpeaketh,a2. Tim. 4.3. which eueryevery miniſter is bound to deliuer vntounto the hearers: prooued bicauſe there was neuer anye profeſſing religion in any age, who could not well abide the word red, ſo that there were nothing gathered out of the ſame, contrarie to their iudgements or affections, wheras the apoſtle ſaith, it ſhould come to paſſe, that men would not abide the wholſome doctrine, ſpoken of in that place. I diſdaine to refell the obiection that the apoſtle ſhould meane either the olde heretiques, who denied ſome part of the word, or the antichriſtian Papiſts, who forbad the word to be read vntounto the people in a vulgar toong. Thirdly, (32) all men in what age ſoeuer they liue, hauehave as much need of teaching,32 as they who liued in the apoſtles time, bicauſe all are borne citizens of the kingdome of darknes, & cannot be brought into the kingdome of Chriſt by any other inſtrument than thebColoſ. 1.13.23 worde preached. And the roote of (33) corruption euen in the regenerate,33 bringeth foorth buds like it ſelfe, which muſt bee cut off by the worde preached. I doe not denie, nay, I know it is warranted, that the worde ſhoulde be read in the congregations of Gods children,cActs 13.15.17. Nehem. 8.2. but that hee ſhould be taken as a publike miniſter that hath no other gift, that I deteſt, that I abhorre: becauſe I knowe the Lorde accounteth it for no better than ſwines bloud, the cutting off of a dogges head, the bleſſing of an idoll, or the killing of a man, in his ſightdIſay 66.3., Laſtly, the worde read, is the (34) ſame vntounto all,34 whereas the foode of eternall life muſt bee made milke vntounto the weake and tender, and ſtrong meate vntounto them which are capable thereof.

But woe is mee, be the worde read as groſſe as it may be, my country men (lamentable and wofull deluſion) thinke it inough for them, to ſwallow that which containeth in it the food of the ſoule, though in their ſtomacks it ſhould turne into ſtarke iron. A few pſalmes,(35)35 a few praiers, with one chapter of the newe Teſtament in Welch (for the olde neuer ſpake Welch in our daies, though, to my comfort, I vnderſtande it is all readie to be printed) moſt pitifully euill read of the reader, and not vnderſtoode of one among tenne of the hearers, is that meanes belike whereby the Lorde hath decreed to make cleare vntounto all men, in Wales, what the fellowſhip is of the myſterie,aEpheſ. 3.9. which from the beginning of the world hath bin had in God. Theſe be the onlie viſions that our prophets hauehave tolde vsus of, for the moſt part. Oh that the Prophet Ieremie, or ſome man indued with his ſpirit were now liuing, to raiſe vp that complaint of vsus, and our countrie, which he tooke againſt Ieruſalem, and the people of his dais?bIam. 2.13, 14.36 What thing ſhall take to witneſſe for thee? What ſhall I compare to thee,(36)36 O'daughter Ieruſalem? What ſhall I liken to thee that I may comfort thee, O virgine, daughter Sion? For thy breach is greate like the ſea: who can heale thee? Thy prophets hauehave looked out vaine and fooliſh things for thee, they hauehave not diſcouered thine iniquitie to turne awaie thy captiuitie, but hauehave loked out for thee burdenſome prophecies, and cauſes of baniſhment? Doubtleſſe I know not howe our ſtate might better be diſciphered. For the wordes of the Lorde are founde true in vsus, if euer in anie people, the leaders of my people cauſe them to erre, and they that are led by them are deceiued, and queſtionleſſe, it may be trulie ſaide of vsus,cIerem. 5.3…. my people delight therein.

And foraſmuch as men liuing without the worde preached, thinke themſelues in a tollerable eſtate before the Lord, I woulde know(37)37 whether they may hope for eternall life, which profeſſe not the true religion in that ſorte alone, as the Lord would hauehave the ſame profeſſed: the anſwere will be, they cannot. Againe, I would knowe, whether there be anie more true religions, that is, waies to ſerue God aright, and ſo to come by ſaluation, than one: it will be anſwered, no. And concerning ſaluation, it is manifeſt, that there neither is, nor hath bene, any more waies, ſince the beginning of the worlde, but Chriſt alone, as it is ſet downe in expreſſe wordes:aIohn 15.6. I am the waie, the truth, and the life, no man commeth to the father, but by me. Neither is there ſaluation in anie other, for among menne there is giuen no name vnderunder Heauen, whereby wee muſt be ſaued, but ouelie the name ofbActes 4.12. Chriſt Ieſus, as Peter teſtifieth. I demaund alſo whether this way, both for the ſubſtance and manner of Gods ſeruice, be not ſet downe in the worde of God alone, and not elſewhere to be founde? It will not be denied, I trowe; I am ſure it cannot. For if either the ſubſtance, or maner of God, ſerurce ſwarue from the Lordes will reuealed in his worde, who knoweth whether it be allowable in his ſight or no? And therfore who wil aduenture to offer it vntounto him? Theſe things being thus ſet downe, I affirme, that this one onelyonly true religion(38)38 was neuer publikelie profeſſed, this one onelie way to ſaluation, neuer ordinarilie attained vntounto ſince the beginning of the world vntounto this day, but by the word preached. And it will neuer bee otherwiſe while the worlde ſtandeth. Enquire now of the daies of heauen that are paſt, which were before you, ſince the day that Adam fell from his integritie, demand from the one end of the heauen vntounto the other, and all with one conſent will anſwere, that from Adam vntounto Noach, from Noach to Moſes, from Moſes vntounto Ieſus Chriſt, from his bleſſed appearing in the fleſh, vntounto this preſent houre, no face of a true church apparant, without preaching, no ordinarie ſaluation wythout preaching, and this decree ſhall neuer beeaGen. 3.15. iud. 14. gene. 4.26. & 5.22. hebr. 11.5, 6. 2. pet. 2.5. heb. 11, 12. 1. pet. 3.19 20. geneſ. 9.27. compared with 11.10. & 14.18. hebr. 7.1.8. gala. 3.8.6.9. rom. 4.3. hebrews. 11. the whole chapiter, gene. 45.6. & 12.12. & 17.9. & 18, 19. hebr. 12.17. geneſs. 48, 49, the two whole cha. & 50.24, 25. exo. 3.7. actes. 7.20. hebr. 11.23. iob. 33.23.24. deute. 33.9.10. mala. 2.5.7. nehem. 8.4.8. hezra. 7.2.5. hebr. 4.2. pſa. 95 7, 8. and 78.5, 6. acts. 15.21. and 3 22. deute. 18.15. heb. 1.1.2. Iud. 1.5.1. 1. cor. 1.21. epheſ. 4.11. rom. 10.14. chaunged. I doe not denie, but that the Lorde may if hee will, ſaue thoſe, who neuer heard, or ſhall heare Sermon in all their liues. But wretches as we are, what is that to vsus? Wee hauehave no warrant to hope for anye ſuch ſaluation. Nay, if anie will preſume, that they may come into heauen, & not ſubmit themſelues vntounto the voice of the Preacher, I dare tell them, were they the greateſt potentates vnderunder Heauen, that they ſhall neuer be ſaued. I woulde to GOD then, my brethren, that as manie of you as liue this day, whereas there is no preaching, coulde conſider in what an hopeleſſe condition you liue. I know you feele not your own miſery, if you did, you would not continue in it to gain a thouſand worlds.

Although it woulde be the ioie of my ſoule, to ſee you in the way to heauen, where in now you are not: yet it wil not be the loſſe of a button vntounto me, though you ſhoulde all of you go to hell: and therfore whatſoeuer I write, it is doone in good will towardes you, of louelove and compaſſion towardes your miſerie. Deceiue not your ſelues then, ye are not in the eſtate of ſaluation, hauing neuer enioyed the worde. O you are in hell, labour to come out, in the ſhadow of death, ſeeke for the ſunne of righteouſneſſe to ſhine vponupon you. I will pawne my ſoule, that you are heires of perdition, and ſhall ſurely go to hell, for aught any man knoweth, vnleſſe you bee otherwiſe taught than hitherto you hauehave bene. Verely, the diuell himſelfe may as well hope to be ſaued, as you can, who neuer ſaw the beautie of their feete that bring ſaluation, God will not be mocked at your hands. Are you not reaſonable men? HaueHave you not ſoules to be ſaued? Woulde you not bee ſhrowded from euerlaſting woe vnderunder the wings of Ieſus Chriſt? Why then ſtriue you not for the word preached? If the Lord ſhoulde ſummon you at this houre before his iudgement ſeate, hauehave you anie thing to ſhewe why hee may not proceede againſt you with the ſentence of iuſtice(39)39 in purſuing you with his eternall curſſe, for the breach of his lawe? What will you anſweare for your ſelues, when indeede you ſhall be arraigned before God and his angelles, for contemning the woorde preached. I ſpeake now vntounto the gentlemen & people of Wales, will you pleade, that the fault was not in you, becauſe you hauehave beene deceiued by thoſe, whom the Lorde in his iuſt indgement hath raiſed vp to obſcure the light of his goſpel in this our age, I meane the racke-maiſters and tormenters of Gods bleſſed worde, who laying the ſame vppon the racke, hauehave conſtrained it to confeſſe what it neuer meant, as either, that reading is preaching, which is ſenſleſſe, or that men may be ſaued without preaching which is diuelliſh? This will not ſerue the turne. Wil you proteſt, that you woulde gladly hauehave hadde preaching? It is not ſo. For you neuer as yet opened your mouthes for the ſame. And nowe being ſtirred therevnto, it ſhall appeare what little reckoning you make thereof, by your careleſſe enterpriſes that way. One thing more I will ſay, that for anie meanes you hauehave to be ſaued in the moſt congregations in Wales, you ſhall be firebrands of hell. Let the magiſtrates in the meane time ſee how well the Lorde is ſerued vnderunder their gouernement. See you vntounto this, my Lord, or els the curſſe of God wil light vponupon you, for your careleſneſſe in this point. Hath the Lord called you to be lorde preſident of Wales vnderunder her Maieſtie, to the ende, you ſhoulde fit ſtill when you ſee your people runne vntounto hell, and the Lord ſo notably diſhonoured vnderunder your gouernement? The eſtate of Wales not being amended by your meanes, the poore people ſhall die in their ſins, and be damned, but their bloud will the Lord require at your hands. If you ſay, it lieth not in you to build vp our breaches, or that you are otherwiſe emploied, and ſo can not intend this worke: that which a ſeelie olde woman replied vponupon Philip king of Macedonie, ſhall be your anſweare. Shee cryed for iuſtice at the kings hande, and that her cauſe might be heard, the king anſwered, that hee was not at leiſure. No? quoth ſhe, then be not my king. So, my Lord, with reuerence be it ſpoken vntounto your Honour, if it lie not in you to bring Wales vntounto the knowledge of God, or if your leiſure will not ſerue thereto, then bee not the Lorde preſident thereof.

That it eſſentially belongeth vntounto your calling, to ſee all within Wales taught by the woorde preached, is prooued, by reaſon that you are gouernor ouer all. For you ought to acknowledge your ſelfe ruler ouer none, that doe not ſubiect themſelues at leaſt outwardly vntounto true religion: becauſe that all whoſoeuer are vnderunder anye mannes iuriſdiction, ought to keepeaExod. 20.10 and 12.48, 49 Numb. 9.19. the Sabboth: ſo that if anie Turke, papiſt, or other pagan idolatour remaine in any our cities or townes, he ought to be compelled to conforme himſelfe to the outward ſeruice of the true God, or expelled. This is ſhewed by the practiſe of aNeh. 13.15.21.40Nehemias. Now it is a cleere caſe, that no people can keepe the Sabboth(40)40 hauing not among them the exerciſes required by the Lorde, to be practized on the Sabboth. And what exerciſes of the Sabboth can there bee there, where the worde preached is wanting. Gouernors my Lorde, muſt gouerne vnderunder God. They hauehave no allowance to be rulers, wher the Lord is not ſerued, where he hath no acknowledgement of ſuperioritie, there man hath no commiſſion from him to beare rule. Satan hath a kingdome my Lord, where Chriſt ruleth not. And dare you be Satans lieuetenant?Conſider pſalm. 2. & 101.7.8. doe you make no conſcience to be regent, where the ſcepter of chriſts word beareth no ſway? eſpecially not labouring by all meanes poſſible, that it may hauehave the authoritie. It hath pleaſed God to ſende the word into your honours familie. If you would declare vntounto the world (which thing you ought to be careful of) that the power of the worde hath touched your verye ſoule, with a conſcience to ſerue your God, you can neuer doe this as long as you hauehave no care that the Lorde bee glorified in as many as he hath committed vntounto your gouerment. You are here diligently to take heede then, leaſt you deceiue your heart in perſwading it of the Lords fauour towards you, if he hath not made it carefull to build vp the ruines of Ieruſalem. Hereby alſo all the magiſtrates vnderunder the ſunne may vnderſtande, that howſoeuer they mainteine the truth of religion, yet they hauehave flatly denied the power of godlines, vnles they ſeriouſly endeuor to draw their ſubiects out of the ſnares of blindnes and ignorance. They are further to know, that the Lord requireth the very ſame thing at their handes, as a demonſtration of their louelove towards him, which he did ofbIoh. 21.15.16. Peter. Howbeit, in another manner. Saying, magiſtrates louelove you me? Then ſee that all the people committed to your charge be fed with knowledge. Magiſtrates louelove you me? then traine vp your people in my feare; Magiſtrates louelove you me? then take heed that I be rightly honored of your people. The trueth of the things here ſet downe concerning the magiſtrates duetie, being as ſtable as the heauens themſelues, it ſhalbe your H. part to anſwere the Lord no otherwiſe, then by the execution of thoſe thinges which he hath ſo neceſſarily and fatally layde vppon your ſhoulders. Wey them, good my Lord, and let not another yere of your Preſidentſhipp paſſe ouer your head, before Wales of a daughter of wrath, bee made an heire of merciemercy and fauor, which the Lord graunt.

I am now to come vntounto our Byſhops, and the reſt that ſupplie the place of miniſters in Wales, who in aſmuch as they are the verye ground-worke of this our miſerable confuſion, muſt not thinke much to hauehave the words of the holy Prophets in times paſt, ſpoken againſt their predeceſſors, the wicked priſts and Leuites, applied vntounto them. But in this place being fallen into thisa2. Tim. 3.1.2. iangling and pratling age of the worlde, wherein faith and the power of religion, is thought by the moſt part, to conſiſt onelyonly in the deteſtation of Byſhops, and withſtanders of reformation; I confeſſe from my heart, that I hauehave bin hardly drawne to deale with this wicked generation. Not becauſe I would hauehave theſe cormorants vntouched, but leſt I ſhould ſeeme to feede the humors of buſibodies,b1. Tim. 14. &. 6.20. 2. Tim. 16.23 who increaſing themſelues ſtill vntounto more vngodlines, thinke nothing ſo well ſpoken or written, as that which is ſatyricall and bitingly done againſt L. Byſh. and the reſt of that ſtamp. As I would not nowriſhe this frantike conceit in any, ſo far beit I ſhoulde allowe with my ſilence, the butchers and ſtranglers of the ſoules of my deare countrimen. Who if they be not driuen by this warning, to looke better to their charges, I will hereafter ſo decypher their corrupt dealing, that the very ayre it ſelfe ſhal be poyſoned with the contagion of their filthineſſe. They who are not guiltie, or not touched in the ſpeache following.

Wales is ſaid to be in a tollerable condition, for it hath had many preachers of a long time. The more ſhame then for them, that it hath had no more teaching. This I dare affirm and ſtand to; that if a view of all the regiſteries in Wales be taken, the name of that ſhire, that towne, or of that pariſhe, cannot bee found, where for the ſpace of ſix yeres together with in theſe 29. yeeres, a godly & learned miniſter hath executed the dutie of a faithful teacher, and approued his miniſtery in any meane ſort. And what then ſhould you tell me of Abbey lubbers, who will take no paines though they be able? If I vtter an vntruth, let me bee reprooued, and ſuffer as a ſlanderer, if a trueth, why ſhall I not be allowed? I know very wel, that to ſpeake any thing at all in theſe dayes againſt the Clergie men, is to ſpeake in Bethel with pooreaAmos 7.12.13 Amos, to propheſie in the kings court, and ſo to be buſie in matters of ſtate. Miſerable daies; Into what times are we fallen? That theeues and murtherers of ſoules, the very paternes and patrons of all couetouſnes, proud, and more then popelike tyrants, the very defacers of Gods trueth, vnlearned dolts, blind guides, vnſeaſonable and vnſauory ſalt, drunkardes, adulterers, foxes and wolues, mire and puddle, to be briefe, the very ſwineſtie of all vncleannes, and the very ignomie and reproche of the ſacred miniſtery, cannot be ſpoken againſt, but this will be ſtraightwayes made a matter againſt the ſtate. And therfore although all the miſerie, all the ignoraunce, all the prophaneneſſe in lyfe and conuerſation, hath beene for the moſt part by meanes of our Biſhops, and our other blinde guides, yet may not a man affirme ſo much with any ſafety, leaſt he be ſaid to be a mutinous and factious fellowe, and one that troubleth the ſtate.

For mine owne part, the prophet Malachi ſhall deale with you, and let the reader conſider whether his wordes ought not in a fearful ſort to ſtrike and aſtoniſhe you. A ſonneaMal. 1.6. (ſaith the Prophet) honoureth his father, and a ſeruaunt his maiſter, if then I bee a father,bRead Mala. 1. & 2. chap. where is mine honour, if a maiſter, where is my feare, ſaith Iehouah of hoſtes vntounto you. O ye Biſhops of VVales, that deſpiſe his name? If you ſay, wherein hauehave we diſpiſed him? it wil be anſwered, that you offer the blind, the lame, and the maimed: vntounto the holie miniſtery, and ſay it is no euill, and ſo diſpiſe the Lords name, bicauſe you ſay the Lords miniſtery is not to be regarded. For ſeeing you your ſelues knowe, and all VVales knoweth, that you hauehave admitted vntounto this ſacred function, rogues, and vacabounds, gadding about the countrey, vnderunder the names of ſchollers, ſpendthrifts, and ſeruing men, that made the miniſterie their laſt refuge, ſeeing you permit ſuch to bee in the miniſterye, as are knowen adulterers, knowen drunkardes, theeues, roiſters, moſt abhominable ſwearers, euen the men of whome Iob ſpeaketh,cIob. 30.1.8. who are more vile then the earth, doe you not ſay that the Lords ſeruice is not to be regarded? if you any longer either tollerate others, or continue your ſelues to bee theeuiſhe non-reſidents, and ſo ſterue the ſoules of poore innocents, do you regard the Lords honour, and the ſaluation of his people? Is the law of truth ſound in your mouthes? Do ye conuert any from iniquitie? It ſhould be ſo indeed.aMala. 1.7. For your lips ſhould preſerue knowledge, and the ignorant ſhould ſeeke the law at your mouthes, for you ought to bee the meſſengers of IehouahbMala. 2.9. of hoſts. But may this teſtimony bee giuen of you? I feare me no: Nay rather bicauſe all the world ſeeeth that iudgement vppon you, which the prophet denounced againſt the prelats of his daies, namely, that you are vile and contemptible in the ſight of the people, (for what is more contemptible among the beſt, and baſeſt of our people, then to be a Prieſt, yea a prieſtly Lord-Biſhop) I can iudge no otherwiſe of you, but that you hauehave not kepte the waies of Iehouah, gone out of the way, cauſed many to fall by the law,cDeut. 33.10. mala. 2.6. and corrupted the couenant of Leuy. And will you ſtill continue in theſe tranſgreſſions, God forbidde. Be awakened nowe at the length, conſidering where vntounto you are called. Vndergo that calling no longer which you are not able to diſcharge, I ſpeake vntounto you all, euen vntounto you that will be accounted Lord-Biſhops, though it bee to the LordesdLuke. 22 25. 1. pet. 5.3. mar. 10.43.43. ier. 5.31. diſhonour. Let the curſſe of damned ſoules cleaue no longer vntounto you. For it perceth deeply. You are one day to giuegive a reckoning for your mercileſſe dealing with pore ſoules. Let not the wicked Papiſts hauehave anye more cauſe to vpbraid the ignorāce of our people, as they hauehave done in that pamphlet which they threwe abroad the laſt year, to ſeduce our ſimple people. The confutation wherof (if legendarie fables wherewyth that skroul is fraught, the tranſlation of ſome part of R.P. his reſolution, of Didachus Stella, Dionyſius Carthuſ. deſerueth a confutation, I ſhall publiſh when the Lord ſhall giuegive oportunitie. If their brutiſh ſlaunders will not mooue you, let the wordes of Paule ſtirre you forward, whereby from heauen in moſt Patheticall and earneſt ſort he ſpeaketh vntounto euerie one of you ſeuerally, in the perſon of Timothiea2. Tim. 4.1.2. (41)41I adiure or charge thee therefore ſayth he, before God, and before the Lord Ieſus Chriſt, preach the woord, be inſtant in ſeaſon and out of ſeaſon, improue, rebuke, exhort, with all long ſuffering and doctrine. Obey this charge, or doubtles, moſt irkſom ſhalbe your dānation. Is it not a ſhame that Ieremie may crye,bIere. 27.1. that our lande is defiled by ſuch as you are, yea & in my houſe hauehave I found their wickednes, ſaith Iehouah? Are not we the inhabitaunts of Wales, as odious in the ſight of our God as the inhabitants of Gommorrah, ſeeing hecIere. 8.14. ſeeth filthines in you our prophets, and euerie of you from the greateſt to the loweſt, is giuen to couetouſneſſe, and dealeth falſelye.dIere. 23.14. And what with your loitring, idleneſſe, inſufficiencie, and euil life,eIud. 11. you ſtrengthen the hands of the wicked, that none can returne from his wickednes. Wo be vntounto you all, for you hauehave followed the waye of Caine, and are caſt away by the deceit of Baalams wages. Woe bee vntounto you that account it pleaſure to liue delitiouſly for a ſeaſon, vppon the price of ſoules, you ſhal receue the wages of vnrighteouſnes,f2. Pet, 2.13. weping and gnaſhing of teeth in the pit of hell.g1. Pet. 2.15. What comfort is it for you to forſake the right way for a little worldly promotion, ſeeing the blacknes of euerlaſting deſtruction is reſerued for you? What maye hir Maieſtie and the H. I. L. of hir counſell, thinke you to be, but the curſſed ſhepheards that ſcatter their flockes, ſeeing you hauehave not turned your people from their euill waies.hIerem. 23.22. Ieremy prooueth you to be ſuch. Therefore wo be to the ſhepheards of Wales, ſaith Iehouah, which feede themſelues, ſhould not the ſhepheards feed their flocks, you eat the far and cloath you with the wooll,aEzech. 34.23 but you feede not the flocke. The ſentence pronounced by the Lord againſt youbEzech. 34.10. ſhalbe execured with out doubt in the time thereof, if you continue ſtill in your vngodlye courſe. Take this from mee alſo, that vnleſſe you forſake your idlenes, thoſe perſonages and thoſe chaires of peſtilence wherein you ſit, I mean your Biſhops ſeas will ſpue you out. And the Lorde I hope will make them ſo abhominable, and reprochfull, that all men fearing God, will be afraid hereafter to enter into thoſe ſeas of Dauids, Aſaph, Bangor, and Landaff, by reaſon of the character of ſure deſtruction, that hee will imprint on as manie as ſhall ſupplie your places. And I truſt in the Lord Ieſus, to ſee his church floriſh in wales, when the memorie of Lord-Biſhops are buried in hell whence they came. Beare witneſſe hereof you adges to come. And giuegive you ouer your places, or doutleſſe, the plague and curſſe of God will eat you vppe, You are vſurpers, you tyrannize ouer the Lords people.

I hauehave other things to do then to be a contentious man, one with whome the whole world ſhould be at debate, and I am guiltie vntounto my ſelfe of ſins, which giuegive me iuſt cauſe to look vponupon the ground: I hauehave alſo a life, whereof there is no cauſe I thanke God I ſhould bee weary, notwithſtanding this I offer, to looſe the life of my body before man, and the life of my ſoule before the Lord, if I do not prooue, that both you our non-reſidents, and you our Lord Biſhops of VVales, in that you be non-reſidents and Lord-Biſhops, cannot be warranted by gods word: yea, or vtterly condemned by the ſame, and that all magiſtrates who tollerate ſuch as you are, to be vnderunder their gouernment, are guiltie of a fearefull ſinne before the Lord. And that the Pope of Rome hath as good warrant, yea the verie ſame warrant, for his papall dignitie (although I know three differences betweene you and him: firſt, hee is a profeſſed Idolater, ſecondlie, claimeth authority ouer all paſtors: thirdly, is ſubiect to no ciuill magiſtrat) that you hauehave for the maintenance of your papall hierarchy ouer al the Paſtors in your dioces, which indeed is palpable Anarchie in Gods church. If I proue not theſe things, let me be burnt aliue, cal me to mine anſwere when you wil, & thus I leaue you.

As for you, our dumbe miniſters, I know you for the moſt part to be ſeelie men, poore ſoules, that made the miniſtery, a meanes to liue in the world. What ſhould I ſay vntounto you, who maye ſay of your ſelues, as did the fooliſhe Prophetes. Though wee weare a ſurplice, & black garments to deceiue,aZach. 13.5. (42)42yet are we but plaine husbandmen, &c. Surelie the people may aske counſell as well of their threſhhoulds, or deſire their ſtaffes to teach them knowledge, as come vntounto you for anie inſtruction. You are no miniſters as I hauehave, and againe wil prooue, you do moſt villanouſly prophane the ſacraments, and call for the wrath and vengeance of God to be powred vponupon you.(43)43 GiueGive ouer your places, or ſurely, I do not ſee how it is poſſible you ſhould be ſaued. Better were it to liue poorelye heere for a time, then to be damned for euer. It is reaſon your outward eſtate ſhould bee conſidered. The Lorde will prouide for you, your wiues, and chidren, if of conſcience you leaue the miniſtery, and the magiſtrate is bound not to ſee you want. You liue nowe vppon ſtealth, ſacriledge, and the ſpoile of ſoules The Lord open your eies my brethren, the people of VVales, to ſee theſe your plagues, and to auoid them. It is vnpoſſible you ſhould be ſaued as long as you content your ſelues with theſe men & their miniſterie alone. And the Lord open your Honors eies to reforme theſe confuſions.

What the eſtate of my countrie is, before the Lorde I hauehave hitherto ſhewed, nowe in the face of the world, how it ſtandeth let vsus conſider. That the moſt congregations in VVales, hauehave wanted preaching theſe nine and twenty yeres, I take it graunted. Their caſe being thus, I tremble to cal to mind what cenſure the holie ghoſt giueth of all them, amongeſt whome the Goſpell of ſaluation hath not bin preached. Theſe two places of ſcripture (Epheſ. 1.13. & 2.11.17.) conferred togither, ſhew that they are without Chriſt, aliants frō the common-welth of Iſrael, hauehave no hope, and are without God in the world (for theſe be the verie wordes of the apoſtle) who hauehave not heard of the word preached. VVere the Prophet Ionas then now liuing among vsus, wold he not crie out? O you people of Wales, you are al reprobats and caſt-aways, O you people of Wales, you are aliaunts from the communion of the true Churche, O you people of Wales, you are not ſo much as encluded within the couenāt of promiſe, you are without al hope of heauenly blis, O ye people of Wales, whatſoeuer you pretend of the knowledge of the true God, you are in very deede ſtarke atheiſts & without god, as many of you as ſince the time you came out of the den of idolatrie and Poperie, were not made pertakers of the power of God to ſaluation, which is the goſpell. Of a truth, my brethren, there is no other true cenſure to bee giuen of you.(44)44 For it is impoſſible to make a true face of a Church appear among that nation, which hath profeſſed falſe religion (as you hauehave done vnderunder poperie) without the preaching of the woorde, which you hauehave not enioyed. In this place, I am ſorie, I am ſorie from my heart, that the miſerable eſtate of my poore countrey affoordeth the aduerſarie ſuch a demonſtration, to proue, that we want the outwarde face of a church in the moſt aſſemblies in Wales, as I know to be vnanſwerable. The marks of a true church,aMat. 28.18.19. out of our ſauiour Chriſts owne wordes are gathered to be three, the woord preached, the right adminiſtration of the Sacramentes, and the outwarde forme of gouernement. Now if an Idolatrous dog of Rome ſhould affirme, that the moſt congregations in Wales, ſince the time they were Romiſh ſinagogues, hauehave bin marked with neither of theſe three former markes, and therefore muſt bee written in the blacke bill of inſufficiencie, to be churches of God, hee were able to prooue both the one and the other, and we with confuſion of face ſhould bee driuen with Hezekias ſeruants to anſwer this Rabſhaketh not a word. Forb2. King. 18.36. alas, what might be our anſwere?c1. Pet. 1.21. Begotten again out of the wombe, of popery by the word preached, moſt of our aſſemblies hauehave not beene. As for Diſcipline, our Prophets are not aſhamed publikelie to profeſſe, that they will not bee reformed by it. If we would flie vntounto the teſtimonies that wee might hauehave from the Sacraments, the Lord himſelfe will denie it to be poſſible for them, to hauehave bene rightlie vſed among vsus. Which I wil proue by many reaſons, that my countrey-men may be driuen to ſeek the remedie (if anye thing can driue them) of ſuch a pitifull condition, as wherein they nowe are, (being without the woord, without the true vſe of the Sacraments, without Chriſtes holy gouernement) by the knowlege of that righteous one, who is ſaidaEſay. 53.11. thereby to iuſtifie many. Let no man doe me the iniurie, to report that I denie anye members of Chriſt to be in Wales, I proteſt I hauehave no ſuch meaning, and would die vponupon the perſwaſion, that the lorde hath his choſen in my deare countrie, and I truſt the number of them will be dailie increaſed. To come to the point, I affirme that the lords holy Sacraments, in the moſt churches within Wales, are ſubiect vntounto moſt horrible profanation, as well on the behalfe of the reader, who adminiſtreth thē, as the people who communicate. So that a reading miniſter(45)45 cannot deliuer the Lords holie ſeales vntounto the people without great ſacriledge, nor the people receue at the hands of ſuch, without dreadfull ſins. And that not onelyonly becauſe the outward elements is adminiſtred without the woorde, euen vntounto a people who neuer hadde Chriſt Ieſus laid open vntounto them in all their liues: but alſo in as much as they are deliuered by theſe perſons, vntounto whom the Lord neuer warranted by his word the vndertaking of that function. Now that the Lord alowes none of our bare readers to adminiſter the Sacraments, I hauehave before ſhewed by the manifold reaſons alleadged to prooue them no miniſters, and againe, do manifeſt by theſe following. Deſiring my godlie learned & reuerend brethren, who are contrarie & as they ſhalbe found, to thinke of the concluſion. I deale not in this argument of anie ſingularitie, but becauſe I knowe, that vnleſſe theſe emptye caskes be ſuncke vnderunder water, Chriſtes kingdome is neuer likely to ſwimme.

That my reaſons may be the better vnderſtood, we are to marke: firſt, that all men being alike vnequally capable of the miniſterie by nature, none are to vndergo this calling, ſaue onelyonly they, whome the Lorde in his worde hath pronounced to be capable hereof. Againe, wee are to knowe, that wee ought to account none to be a miniſter, whome the Lorde accounteth not to bee ſuche: for, muſt Gods ordinaunce, or mans pleaſure take place in that choice? So that although all the Churches vnderunder Heauen, ſhoulde make him a miniſter, whom the Lord denieth to be capable of that function, it is nothing. I aſſume then, that no bare reader is capable of the miniſterie before GOD. Confirmed,a1. Tim. 3.2. 1. Cor. 4 7. Eph. 3.7. Hebr. 5.1.4. 1. Pet. 4.10. Ierem. 14.14. and 29 9. becauſe the Lord hath not qualified him with gifts fitte for that function, and therefore he neither is miniſter, nor ought to be acknowledged of Gods people as a miniſter. Out of this concluſion I reaſon, whoſoeuer receyue the ſacraments at their hands, whom they ought not to acknowledge miniſters, they ſinne. Dumb miniſters, (I doo not tie my ſelfe vntounto exact formes in my ſyllogiſmes) ought not to be acknowledged miniſters, therefore it is a ſinne to communicate with them, which no man ſhoulde committe to ſaue his ſoule, much leſſe to receiue the ſeales of ſaluation. Yea, but we muſt acknowledge them miniſters for their outward callings ſake. This obiection is nothing elſe but a deniall of the concluſion. Notwithſtāding thus ouerthrow it: they of(2)2 whoſe miniſterie there is a nullitie before God, although they hauehave an outward calling, ought not to be accounted miniſters, and therefore not to be communicated with. For, may we allow of that wherof the Lord diſliketh? Where is our warrant? The Church can not make good a meaner thing than this, as for example: The Church maketh an inceſtuous contract, the parties are married, I demaund whether the marriage be allowable, or they inceſtuous perſons ſtill? All men, I knowe will crie for a diuorcement. Now there is as vngodly a match made betweene a reader and an holie congregation, muſt it ſtand becauſe the church alloweth of it? Or may the congregation vſe him in the ſacraments or other dueties eſſential vntounto a miniſter? Out vponupon it, no: for the contract was inceſtuous, and therefore not effectuall. The aſſumptiō is, that of an inſufficient mans miniſterie there is a nullitie before God, though he hauehave an inwarde calling, becauſe it was neuer any thing as yet in his ſight.

To this purpoſe, we are to call to minde, that in a miniſter there is required, firſt an outward calling contained in the ſufficiencie of gifts,a1. Tim. 3.1. and the willingneſſe to practiſe them: ſecondly, an outwarde which the church according vntounto the ordinaunce of God is to giuegive onelie where the Lorde will hauehave it beſtowed, and not elſe-where. This outward calling being once giuen, can be taken away by none but by the Lord, who gaue it. For the calling is not from man, but from the Lord by the hands of man, as by an inſtrument. Where alſo wee learne twoo things: firſt, that he is not a miniſter according vntounto Gods ordinance, which wanteth either of theſe callings. Now(3)3 I aske the queſtion, whether the ſacrament may be receiued at his hands, who wanteth, but that which man can giuegive vntounto him, to wit, his outward calling? In no wiſe. And may we then receiue at his hands, who is deſtitute of the inward graces, which neither man nor aungell can giuegive? Vnreaſonable: ſecondlie, wee learne that of thoſe menne who hauehave an outwarde callinge, there bee two ſortes, whoſe miniſterye is annihilated before God, though all the world ſhould go about to make it good. The firſt is of thoſe, who hauing an inward and an outward calling, are notwithſtanding repelled from this function. And they are either ſuch, as from whom the Lord in his ſecret prouidence hath taken away their fitneſſe to teach,a2. Tim. 2.2 1 Tim. 4.2. Ezech. 4.4.10 12 or thoſe, who by ſome notorious ſinne, hauehave fruſtrated their calling, whome the church vppon their repentaunce ought to receiue as brethren, but neuer as miniſters. The ſecond ſort of thoſe whoſe outward caling, is no better than abhominable incenſe in the lords noſtrels, is of them, who neuer had anie abilitie for the miniſterie, as infants, dumbe men by nature, dumbe men in regarde of their inſufficiencie to vtter the Lordes meſſage. The outward calling of theſe, yea, by all the presbyteries in the worlde, is but a ſeale preſt vppon water, which will receiue no impreſſion. Howe much leſſe authenticall is a corrupt calling to be accounted? The reaſon for the defence of the outward calling of idoll-miniſters, which is drawen from the example of the prophets,bIſay. 66.10, 11. Zach. 11.17. who did not diſſuade the people of their time from the dumb dogs, againſt whom they crie out, is ſo ſeelie, that it deſerueth no anſwere. For wee reade,c2. Chro. 29.6, 7 Iſay. 1.1. that the people liuing in Iſaiah his owne time, either vnderunder Hhuzzia, Iotham, or Achas, who was the greateſt aduerſarie that euer the dumb Leuites had, neither burnt incenſe nor offered burnt offerings vntounto the God of Iſraell, miſſe not to reade the placed2. Chro. 29.6, 7 Where didde Iſaiah reprooue this? No where that wee can reade. Now what an horrible thing were it for a prince to expell the publike ſeruice of God out of his dominion, or neglect the ſame, and defend this practiſe as approoued by the word, becauſe the Prophets did not reprooue the like ſinne committed in their dayes, and yet this reaſon woulde hauehave 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 hauehave beene already in the whole treatiſe. But I make ſome conſcience of being tedious, and therefore I content my ſelfe with this I hauehave 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,aIerem. 23.21. I hauehave not ſent theſe, although they runne, I hauehave 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,bMatth. 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 vponupon the Lords promiſe, that we may hauehave a Sacrament by their miniſterie. For the Lorde hauing giuen them no allowance to deliuer the ſame, hauehave we anie promiſe to receiue it of them? So that the Lorde may ſay vntounto vsus; 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 hauehave no promiſe that they can deliuer vsus the Sacraments, and therfore to communicate with ſuch, is a ſinne. Againe we(6)6 hauehave no warrant to receiue ancRom. 4. extraordinary ſacramēt, but that which is adminiſtred, by ignorant miniſters, is an extraordinarie ſacrament, if it be any. (Becauſe, according vntounto the ordinance of God, a preacher is onelie to deliuer the ſame) therefore we hauehave 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 vponupon 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 hauehave 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 vsus 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 hauehave not publikelie decided the cauſe. Fiftly, that the practiſe ſhoulde not inforce them to be rebaptized, which hauehave 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) hauehave beene baptized by idoll-miniſters, are either called or not called to ſaluation: if called, why ſhould they be rebaptized, ſeeing alreadie they hauehave 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, duplicate page duplicate page 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, vntounto 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,aMark. 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 eueryevery 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 ofb1. 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 onelyonly, 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 vntounto vsus, who hauehave not power by vertue of their publike miniſterie to engraffe an infidell into Chriſt. Bare readers hauehave not this power. For by vertue of the publike miniſterie, this is the proper worke of a Preacher, therefore they neither oughtaRom. 10.14. to deliuer the ſacramentes vntounto vsus, 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 hauehave the aſſurance of no other ſaluation and no other Chriſt, then of that Chriſt, and that ſaluation, whereof hee that adminiſtreth hath warraunt from the Lord to aſſure them off. This warrant becauſe meere readers hauehave not, it followeth that in communicating with them, men either profanelie conſider not what they doe, or make choyce of a falſe Chriſt, and a deceiuable ſaluation. Becauſe they will hauehave no other Chriſt, and no other ſaluation then that Chriſt, and that ſaluation, the ſeales whereof ignorant miniſters hauehave commiſſion from the Lord to deliuer, which indeede is no Chriſt and no ſaluation.13 Laſtly (13) where as by Baptiſme I am iovned vntounto the ſocietie of Chriſtians, I declare thereby that if there bee no ſaluation to be hadde among them, I will not be ſaued, but am content to be a caſt-away for euer. Nowe alacke if he that adminiſtreth, hath no warrant to receiue me into this company, what comfort can I hauehave by that action. Though the Lord in merciemercy make it an authenticall Sacrament, I could be aſſured of no ſuch thing. My good brethren, conſider therefore what you doe, in permitting your children to bee baptized by your dumbe miniſters, conſider what you do in receiuing the Lords Supper, at their handes. Would you hauehave your children ingraffed into (your ſelues aſſured of) no other Chriſt, then theſe your ſimple readers can laie open? If you would, aduenture no more to deal with them. Of a truth my brethren, your ſinne hath bene alreadie vnmeaſurably great. Repent, repent, and that betimes. Fall downe before the Lorde, deſire him to forgiue you. And ſinne no more in this execrable profanation of Gods holie miſteries; Labour to hauehave true Paſtors placed ouer you, and reſt not vntill you hauehave broght this to paſſe. In the mean time carrie your children a 1000. miles to a true miniſter of God to bee baptized, rather then offer them vntounto your hierlings. Yea if you cannot when you hauehave done al you can, get baptiſme without the breach of Gods inſtitution (as God be thanked, you may vnderunder her Maieſtie) leaue them vnbaptized. An intollerable ſpeach (will ſome ſay) in this age; Impudent and vngodly age, wherein to affirme, that it is not lawfull to breake the lawe of the eternall, is thought intollerable.1 Is it not prooued a(1) ſinne to communicate with our wicked blind Paſtours, and hath this age,2 any diſpenſation to ſinne. Hhuzzah(2) ſhould not hauehave offended, for not vpholding the arkaSam. 67.8. nb. 4.15. although the ſame hadde beene broken in ſhiuers, where as the verie touching of it, contrarie to the commaundement of God, euen to ſtaye it from falling, coſt him his life. And ſhall wee eſcape, if wee breake Gods holy inſtitution in the Baptiſme of our, children, aſſuredlie no. To (3) omitte a ſinne is no ſinne, and therefore to omitte baptiſme, if it cannot be gotten without ſinne, is lawfull. It (4) is not the omiſſion, but the careleſſe and negligent ſeeking offend not this way in anie caſe, or the wilfull or vtter contempt of Baptiſme, that diſpleaſeth the Lord. The Iſraelites (5) ſhould hauehave ſinned in offeringaDeut. 12.5.4.1. king 8.29. ſarifice out of Ieruſalem, and therefore all the time of their captiuitie in Babylon, they would be with-but that comfort of their faith rather then offēd. So ought we rather to want the ſacraments, then ſinne by inioyning of them.

Your Honour is cited in this place my Lord, before Gods tribunall ſeat, and charged in the name of the etereall and almightie God, as you ſhall anſwere at the dreadfull daie of iudgement, that you ſuffer not his holie miſteries any more to bee profaned, where your authority may withſtand the ſame. A word of your mouth might reſtraine the flood of this pollution. The Lorde giuegive you a feeling and an vnderſtanding heart. Remember the godlie rulers, and noble men that hauehave beene before you. Moſes, Iehoſhuah, Dauid, Salomon, Iehoſaphat, Hezekiah, Ioſhiah, Hebedmelech, Nehemiah with the reſt, who nowe reſt with the Lord.bExo. 32.31.32. Fall downe before your God with Moſes, and ſay, O this people hauehave ſinned a great ſinne, in liuing all this while without the word preached, in ſuffering their children to be baptized of ignorant miniſters, therefore now wilt thou pardon their ſinne.cNomb. 14.17. And now I beſeech thee, let the power of my Lord appeare, as thou haſt ſaid, Iehouah is ſlow to anger, &c. Be mercifull I beſeech thee vntounto this people, &c. and the Lorde I truſt will anſwere your honour as he did Moſes, I hauehave pardoned them according vntounto thy requeſt. Bleſſed, yea, ten thouſand times bleſſed, were your people, if you made ſuch a prayer for them, and receiued ſuch an anſwere.

Well, the condicion of my deere countrie being thus fearefull before the Lorde, and damnable in the ſight of the world, what is nowe to bee doone that it may bee bettered? Verily this, procure you the woorde preached, for your ſelues and obay the ſame, or els woe woorth you, woe woorth you, I ſay Magiſtrates, Gentlemen, Miniſters, and people, for otherwiſe you reiect Ieſus Chriſt, and wil not hauehave him to raigne ouer you. I hauehave ſet downe the onelie ordinarie waye to ſaluation, the Lorde, for the maintenaunce of the eſtate of any of you, will not finde another though he may. Therefore enter into this, or be damned. For ſhall the higheſt make newe decrees, becauſe the ſonne of the clay, duſt, and aſhes, baſe and contemptible man, wyll not tread the olde and auncient pathes? No.

You muſt not onelie hauehave the worde, but obey, it in euerie point and ſhewe by your good workes, that indeed it hath bene ſowen among you. Therefore, if you meane to bee like the common profeſſours of theſe daies, who couenaunt before hande with the Lord, that their pride and eſtate muſt bee maintained whatſoeuer he requireth who are more buſie to woonder at other mens infirmities, then to beate downe their owne ſinnes, who will not diminiſh one ior of their horrible couetouſneſſe, and oppreſſing of their tenaunts, looſe one gry of their whooriſh pompe, and more than curtiſanlike brauerie, though the truth ſhould in the meane time bee gored through with ſlaunders, preſume not once to open your mouthes for the woord preached, vnleſſe you woulde aggrauate your owne damnation. For aſſure your ſelues heoreof, that the popiſh Idolaters the atheiſts and ſwiniſh epicures of theſe daies, who hauehave bidden battell vntounto all religion and honeſtie, ſhal feel of the fierce wrath of god in the life to com, but as for the mocke-Gods, I meane the common Proteſtants of this age, who thinke they doe a meritorious worke, becauſe they intertaine the word in their families, yea do not expell the ſame, out of the places where they hauehave ought to doe, woe bee vntounto themaMath. 11.21. for they ſhall be like Corazin, they ſhall bee like Bethſaida, they ſhall bee like Capernaum.

The worde preached you ſee you muſt hauehave, liue according vntounto it you muſt, ſerue the Lorde as hee willeth, in euerie point you muſt, or ſoake for euer in your owne confuſion. Difficulties in this caſe muſt not bee alleadged, for if you ſeeke the Lorde with a ſure purpoſe to ſerue him, hee hath made a promiſe to be found of you.bProu. 2.16. Away then with thoſe ſpeaches, how can we be prouided of preaching; our liuinges are impropriated, poſſeſſed by ſwine, as nonreſidents and hierlings. Come by it as you can, you ſhall goe to hell, vnleſſe you hauehave it. A goodlie matter. Is there no way to remooue theſe beaſts, by ſupplication to hir Maieſtie, &c. and to place better in their ſteade; Indeede you will ſeeke none: Be it you can not remooue them. Can you beſtowe noe more to be inſtructed in the waye of life, then that which law alreadie hath allienated from your poſſeſſions. You neuer made account of your tythes, as of your owne. For ſhame beſtow ſome thing that is yours, to hauehave ſaluation made knowen vntounto you. Contemne not the grace of God offered vntounto you in theſe daies of your peace. For if you refuſe to com vntounto the Lord when he calleth, behold your anſwer when you call for mercy at his handse. There is a timeaProu. 1.24.30. of repentaunce indeede, but that is limited according vntounto the Lords will and not mans.

What ſhould I take the paines to ſhewe howe miniſters, and their liuings may bee prouided for in Wales? Seeing I ſee none readie as yet to entertain the worde, and that which hath bene done heretofore in this point, is not practized. When anye are willing to entertaine counſell for this matter, I dout not, but it will be an eaſie conſultation. Not to doe in ſome place what may bee doone, becauſe euerie place cannot bee furniſhed with learned miniſters, and their liuinges is but to deride the Lorde to his face, and delude his people of their ſaluation.

The inhabitants of the citie Thaſus, being beſieged by the Athenians, made a lawe that whoſoeuer would motion a peaco to bee concluded with the enemie, ſhdulde die the death. Their citie began to bee diſtreſſed, the people to periſhe, both with the ſwoorde and famine. Hegetorides a citizen, pitying the eſtate of his countrey, tooke an halter about his necke, came into the iudgement place: Spake. My maiſters, deale with me as you will, but in any caſe, make peace with the Athenians, that my countrey may be ſaued by my death. My caſe is like this mans. I know not my daunger in wtiting theſe things. I ſee you my dere & natiue countrimen periſh. It pitieth me; I come with the rope about my necke to ſaue you, howſoeuer it goeth with me; I labour that you may hauehave the Goſpel preached among you, though it coſt mee my life: I thinke it well boſtowed. And ſeing I ſeeke nothing hereby but the glorie of God and your ſaluation, what deuils will be ſo ſhameles as to moleſt me for this worke, and hinder the word preached. If any ſuch ſhall bee found, I wiſhe them to conſider, before the deale with me what the Apoſtle ſetteth downe,a1. Theſ. 2.15. concerning the perſecutours of thoſe that ſeeke for preaching, and the hinderers thereof, namely that they pleaſe not God, and are euen contrarie vntounto all men, and this their doing is a ſealed writing, that the vengeaunce of GOD will come vponupon them to the full; Anſwere it howe they may. Be it as it will bee, my comfort is the teſtimonie of my conſcience, that in ſimplicitie and ſinglenes of heart, not onelyonly, as in the ſight of Gods children (vntounto whoſe view and cenſure, this poore labour is offered) and his aungels, but as in the preſence of Ieſus Chriſt, I hauehave behaued my ſelf in this cauſe, hauing before mine eies that I am one day to yeeld an account vntounto his maieſty, both of my good meaning, and alſo of all circumſtaunces, ouer-ſight, vaine and idle words, in the action. But alaſſe, what can proceed from me, that taſteth not of old Adam, and the bodie of ſinne which I carie about with me: wherſoeuer I hauehave offended, either in matter or maner, let it be ſhewed, and I will with mine own hands deſtroy that which I hauehave built amiſſe, be ſorye for mine ouerſight, the moſt aeger cenſurer of my ſelfe, and thank them from my heart, who ſhall admoniſh mee of my fault. Yea, but the tractate concerning the Idoll miniſterie, tendeth to ſtirre vp my countrimen, hir Maieſties ſubiects, whereto? To feele in what a miſerable caſe they are before God, and the worlde, being without the word, without the adminiſtration of the ſacraments, and without Chriſtes holie diſcipline, and in regarde thereof, dutifully to entreat hir Maieſty, and their honors, that it may be redreſſed? Truth; And woulde to God they felt it. To miſlike of the eccleſiaſticall gouernement nowe eſtabliſhed among vsus? truth, for it is forrain and Antychriſtian for the moſt part. To miſlike of the ciuil gouernment; That is a ſlaunder, and I dare write in in my forhead for a ſlander. But why ſhould I deale in this cauſe more then others? The worthies of the Lord before me in preaching and writing for a learned miniſterie, ye hauehave dealt herein. If they hadde not, this is my reaſon. Though all hir Maieſties ſubiects, yea hir faithfulleſt counſellers ſhould conſpire againſt her highnes, I my ſelfe againſt them al wold defend hir, and her cauſe to the loſſe of my life ten thouſand times. And ſhall not I do the like ſeruice vntounto the Lord?

To ende, commending you all both honourable, worſhipfull, miniſters, and people, vntounto the Lord and the worde of his grace, I take my leaue of you in that exhortation which wee read in Iob.aIob. 23.21.22.25. Acquaint your ſelues I pray you with the almightie, and make peace with him, thereby it ſhall go well with you, receiue I pray you, the law of his mouth, and lay vppe his wordes in your hearts. If you returne vntounto him, you ſhalbe built vppe, if you put iniquitie farre from your tabernacle, the almightie ſhalbe your defence, you ſhall make your praier vntounto him, and hee ſhall heare you. Chriſt Ieſus giuegive them an heart to returne vntounto thee, and be thou founde of them for thy mercies ſake. Amen, Amen, Amen. yea, come quickly Lord Ieſus.

Your poore countrey-man, who in all dutifull good will, hath wholy dedicated him ſelfe to doe you good in the Lorde. IOHN PENRI.

Exhortation Unto Governors and People in Wales, Exhortation