The hinderances of the successe of Religion, and the Gospel, discovered.

I conceive it will bee most available to the design, to disco­ver, first what Lets and Obstructions lye most in the way, and after to propound the Remedies and means to pro­mote it; Certainly our Lets and hinderances of successe, pro­ceed from some mistakes and dissentions amongst us; and I have often mused seriously, wherein this spirit of error and discord doth lye; and in my poor judgement it chiefly lurks in meer words; and I have thought it is no marvell the Apostle hath so often and emphatically warned us to beware of them,1 Tim. 2. 6. 4. charging before the Lord that they strive not about words; and indeed if wee look upwards through the whole ages of the Church; [...]. wee shall find they have been ever unhappy and fatall to it; one word, Arianism. or rather syllable or letter, rent and ruined the antient glorious Church of the East, and Mr. Cal­vin bemoaning the same unhappinesse of Words in his time, as when some not content with words, the primitive Church was necessitated to make use of, but would have words out of Scripture with more inconvenience,Instit. lib. 1. c. 13. Sect. 3. they did, saies hee, ob nudas voculas digladiari, so brabble and quarrell about words, that verit as altercando amittitur, & charit as odio­se rixando dissolvitur, Truth, Love and Charity, was lost and gone. And it please God wee had not cause to make it our own complaint in these dayes; I verily think there hath not been an age more guilty of this vanity and unhappinesse than wee are. I list not hear to offer you a list of the words wee contend and differ about, I beleeve there is scarse a word that belongs to the Body of Religion, whether those from Scrip­ture, [Page 5] or used in Divinitie, and the Church, that hath been left unquarrelled with by some or other; and I pray God the word Scripture it self, calling it Bible, and the ancient Greek names, and Titles of the Books, as Genesis, Exodus, &c. may be left quietly alone; nay, many words of the Language, but of civill use, are gain-said (such a turbulent Villain is this spirit of Error and Dissention) the Remedy whereof (with all humble submission to the godly wise) and especially safest for Religion, were to rest and stand content with words,Usus penes quem arbi­trium, & jus, & norma lo­quendi. Hor. as use and custome hath delivered them unto us, for they have been ever held to be the sole Masters of Words, and to give the Law and stamp unto them; and it is worth taking notice of, that many times words of good and harmlesse signification, through Ignorance and prejudice, become in time to be taken in the worse sense; which did we understand, and not behold them through the false glass of prejudice, clearly in their first innocent institutions, and right meaning; a wise man would but laugh at the variances about them, though some of them passing through the revolutions of corrupt ages, may carry some cause of offence with them, yet so to strive for them, e­ven to so much trouble and loss of Charitie, I conceive is a Remedie worse than the disease, and many can make that wise use of them, as to bear with them as some petty monu­ments of the Truth, and Antiquity of Christian Religion, &c. And I conceive it would bee a labour well bestowed, for some able hand, to open and explicate all such words in Religion, as the Vulgar take offence at, that every body might not call this and that superstition and Antichristian, without more ground than his own weak fancie; and doubtless it would be a course that would much conduce to settle mens judge­ments, and allay their differences, and a means to avoid that other mischief, and cause of variances, our pronenesse to bee falling and reeling from one extream to another, as our care to shunne superstation; wee slip sometimes into a worse angle, and wider from Religion, which is Prophanenesse; both which words I shall somewhat open anon; in the mean time I could heartily beg it from the able Ministers, to make it more their work, than hitherto I have seen, to open and unfold unto the [Page 6] people those main and Cardinall words of Religion, as that most glorious and awefull name God, oh that wee could con­sider what wee speak when wee name it! the Word of God, Mirabilis iste animus us (que) ad horrorem stupendus. August. in confes. the Spirit, Heaven, Hell, and all other Principall and funda­mentall words of Religion, every which word is, and is not, much more than what every one thinks that have them fre­quent in their mouths; this I say I could heartily commend unto the Orthodox good Ministers; which people being solid­ly instructed and grounded in, would doubtless more kindly and happily bring on the work of grace in them, when those other speculations which I see without this ground-work, doe but swell and distemper the fancie, and thence the strange opinions and imaginations of many poor well-meaning souls in these dayes,

Thus farre of words in generall, as they foment our Error and dissentions; I will now offer as for our present design, to open some usuall words, which being not throughly under­stood by all, do minister much matter of mistakes and contention about them, as also some brief observations upon them, but still with submission to the Judiciously godly.

The Word Propagation explicated.

THe word Propagation properly (as every School-boy knows) signifieth the cutting down of an old Vine,And the old Mini­sters with us, know it home in this sense. and planting young ones in their stead; but in the sense of Reli­gion, it hath ever very properly been used, as much as to ex­tend and inlarge, and in that signification wee take it. It being so, let us grant the word a twofold sense (as it hath been used, and is in order to Religion) the first wee may call the ancient Propagation, as in the primitive times, people from Infidells and Pagans were converted to acknowledge and beleeve Christ, &c. And as multitudes and Nations did come so to beleeve, this was called the Propagation of the Gospell; now in this sense, some among us mutter at the word as a dispa­ragement to our Country, who from our Ancestors, the Bri­tains have received the Title of Christianity, with some of [Page 7] the first of the World, as all Histories and Antiquity doth grant, and also to the honour of our Nation, wee must confess as a great mercy of God to us, that since that best Act one of the worst Kings ever did, Henry the eighth, our incorpo­ration into England, wee are much improved in all points of civilitie, and Religion, farre above what our Ancestors were; now besides this, we may also call Propagation in a more mo­dern sense, as when those that go under the generall name of Christians, and yet are dissolute, and unchristian, and unholy in their lives, and brought by means of the Gospell, and conver­ted, into a better state of vertuous and holy Christian living, and fear of God, and in this sense wee may well admit of Pro­pagation, and heartily wish it amongst us, and all the World; for it is a sad observation, that a great Author makes, that Christians in that generall term and in gross, are thought to be the impurest part of all mankind; Dr. Hamond in practicall Catechisme. it is able to shame us eternally, to hear how the Turks and Mahometans do exceed us in our lives, with whom Drunkennesse is punished with death, in so much it is thought, that because of their reverence in their Mosches (or Churches) their many works of de­votion, Pietie, and Charitie, their Iustice, Temperance, and other morall vertues, Mr. Ross on the Alcoran. to bee main causes of the growth of Mahometanism; and on the contrarie, our irreverence and neglect of Religion, and loose lives, to be the main hinde­rance of Christianity; who but that will seriously consider this, and not say, welcome Propagation, or Propurgation, or something among us, or whatever to reform and amend us.

The Words Religion and Gospel opened, &c.

NOw partly clearing what wee mean by Propagation, the word Religion and Gospell come opportunely in. I for­merly hinted, they are not altogether the same; for as man­kind, wee have all a common interest in Religion, but as Chri­stians and beleevers in Christ wee belong to the Gospell; by the meer instinct and impulsion of nature, all men are prone to acknowledge and adore the Divine Power (or God) and this, and all that pertains to the reverent performance of this, is pro­perly [Page 8] called Religion or Divine Worship; now it is said, that most of our late endeavours were wholly to promote the Gos­pel, and preaching it, and that only the beleevers and Elect in Christ are the better for; Now upon a reckoning, I pre­sume hardly the moyetie, or half the people in Wales would be granted to belong unto Christ and Salvation, but admit the number more or fewer; now the Gospell and preaching it, being only that which takes up our thoughts and care, I would know what provision should there be, for that number that belongs not to Christ; I am confident none is so unchari­table as to say, let them shift as they may, therefore if not for their souls behoof and benefit, yet for the honour and glory of God as meer Creatures, there ought to bee something whereby they might testifie their duty and Homage to their Creator, which the very dumb Creatures do in their kind, the Stork in the Heavens knoweth her appointed times, Ier. 8. and the Turtle, and the Crane, and the Swallow knoweth the time of her comming; and were there not this necessitie from na­ture in respect of God, there is another necessity from the re­spects of Humane Comerce and societie, for without some face and sense of Religion among men, they would grow sa­vage, and make no conscience of their Oaths and Promises in their actions and dealings, which I need not further to exem­plifie unto the Judicious, therefore along and together with the preaching of the Gospell, well were it that some reve­rence & decorums of Religion were thought good to be main­tained, for the containing of all men in the aw and apprehension of God, and the maintaining of civill honesty in their actions and dealings; And it would much avail to this, to have the Administrations more duely and frequently performed,Legitimum cultum defi­nit ut genus humanum sub obsequio contineat. Cal. Instit. lib. 1. cap. 12. and not to suffer such contempt to the places of divine worship, to which scarse will be granted their very names, which use, and the language hath given them, and suffered (notwithstanding late good provisions for them) to decay and ruine, without some course be timely taken; I know not how many may be converted by preaching, but sure I am, too many are like to grow utterly heathenish, and void of all Religion for the rea­sons aforementioned.

The word Preaching explicated.

THe next word in order is Preaching (the Gospell is coincident with this) but so much mistakes and abuse there is concerning it, that the spirit of dissention seems to bee so wreathed about it, that I dread to attempt the medling with it; but if the good Reader will bee charitable, and think mee non-either, that is against or above, this or any holy ordinance, I will give my poor Judgement, and where I fail, I beseech the pardon of the Godly, and that still hee mind, that the design of my pen is in this, and the whole, for Mode­ration, and against the evills of extreams; I will not trouble you with the severall meanings of the word Preaching in the Scripture, and the Ages of the Church; but surely that which is meant by it in the pure primitive Gospel sense is the A­postles (as Heraulds) proclaiming and making known to the World, that great Mystery hid from all former Ages, that Iesus Christ the Son of God was incarnat and born of a blessed Virgin, &c. to bee Saviour of the World, and the publishing of this, and the other heavenly Doctrin of Christ, as the resurrection, and the fundamentalls of Faith, is, I hum­bly conceive to be, the preaching meant in the Scripture sense, and to know and beleeve this, there is an absolute necessitie to Salvation; now the mistake is, that those Texts and pla­ces of Scripture that mention the preaching in the foremen­tioned sense, and the necessity and efficacy of it, is some­times wrested too violently to the necessity of ordinary preach­ing, and Sermons, which certainly cannot be of that absolute necessity as the former, because wee are by course of Ages born where Christ is owned and beleeved in the former sense, and have sundry helps, by Education, Conference, Medita­tion, and good Books, to improve that knowledge; But I con­ceive the preaching in our latter sense, and use, to bee of very speciall conveniencie and necessitie for us, and our improve­ment in the knowledge and wayes of God, so it bee right, Gospel, and Orthodox preaching, and beyond all other pri­vate helps and means, when it is a publick Ordinance (be­cause no doubt) of a more special blessing along with it;Objection. but if some say that the Devil and evil spirits may be said in some [Page 10] kind to beleeve in the first sense, I confess perhaps they do as to their intellectuals, and historically, but so, as to their sorrow and horror: but mankind beleeves at least to some glympses of hope and comfort, and the Elect to their unspeakable joy, &c. The mistake partly of this necessity, made Preaching, lately as it were, overflow its banks, and to overtop all other Ordinances, and made that gap and tolleration for all pretenders,Exod. 36. 4. that the com­plaint was like as of old at the offerings of the Temple, That the people bring more than enough for the service of the work of the Lord; until his Highness late seasonable Ordinance, hath (and I hope still will more) like Moses, then caused the people to be restrained from bringing more work into the Sanctuary. And truly I have often much marvelled, how in ancient times, when they had scarce any kind of Preaching, nor near those helps our times abound with, they should so far out go us in holiness of life, Mortification, and contempt of the World; they by Praying, Fasting, holy Hymnes, frequent use of the Sa­craments, and other Exercises of devotion, and troubling not themselves, nor the world, with Crochers and Notions, attained to higher pitches of holiness than we know or feel; doubtless the holy Spirit hath some other secret way (besides the onely sense of Hearing, and the means of words) to come into the soul, as to Eliah, he was not in the wind, and fire, and earth­quake, but in the still small voyce.

2 Now Preaching being thus stated, I could heartily com­mend, especially to our younger Preachers, a due care of what they deliver unto the people, for they (like Iacobs flocks be­fore the Rods) apprehend and conceive but just as you put be­fore their eyes,Gen. 30 and to inform their Judgement especially in the principles of Faith, as wel as to move their affections, which later, without the former, makes them so easily fly into peevish fan­cies; and not to obtrude and press upon their credulity that every thing they deliver is Scripture, and the Word of God, but what undoubtedly is so; much may proceed from their own igno­rance and frail affections, as men; and that they would prescribe unto the people some sober Rules for reading the Scriptures, for some, as soon as they can but read a Chapter, prefer their own fan­sy before the soundest Interpretations, hence, and the like, the [Page 11] strange opinions, and crased extravagancies of many in these times (as those we call Quakers, and others deluded, but hap­ply well-meaning souls) I have often mused of them, and they are not strange, for I find such a kind in all Religions that ever were, as the Illuminati in Spain, the Dervises among the Turks, See Burtons religious me­lancholy, p. 739. and indeed all Enthusiasts whatsoever, it proceeding from the over-intention of the fancy and melancholy; and indeed they ought to be gained and reduced rather with Physick, than reason; and this I say comes when the fancy like a ship hath over­much sail, and the Understanding and Judgement want ballast,Inciderunt in desiderium curiosarum visonum & digni habiti sunt illusioni­bus, Aug. conf. l. 10. and therefore it were a good remedy to spare many speculati­ons and notions, and to ground people in the substantials of Faith and Religion; move and perswade them unto the duties and practices of a holy life; so that many that have a desire to fear God, and to lead honest vertuous lives, yet if they agree not with some in opinions and forms, they shall have but their cold commen­dations, and stile of moral men: Whereby sure I am, many good motions and intentions are made abortive, and people quite dis­couraged from either being good, or doing good. Methinks to feed the hungry, cloath the naked, relieve the oppressed, are most proper works for all Christians, sure I am, upon that ac­count we are to expect our doom at the last day, and not accor­ding to our notions and words, Psa. 39. 1. Socrat. Eccl. Hist. but according to our deeds, we shall then be dealt with. We read of an holy old plain man, that is said to be nineteen years learning one verse, which was, I said I will take heed to my ways that I offend not in my tongue, as to practice it; hence the ancients had a rule, Praedicatio bre­vis, Ruminatio longa, Actio perpetua, short Sermons, long Meditations, and continual Practice.

3 For our better success in the word, one more caution I have to our Preachers and Ministers, that is, I humbly conceive that it would not do amiss to correspond and comply with the people in some of their more tollerable Modes and Customs (at least) for a while,This is men­tioned as only to the state of Wales. and not too rigidly inveigh against them; As their aptness to observe some of the ancient Festivals, as the Nati­vity and Resurrection of our Savior, and the like, referring to the great actions of our Redemption; All the Christian Chur­ches of the world, (laying aside Rome) as the Eastern and [Page 12] the reformed Churches hath ever anciently, and doth observe them, and the charity and hospital [...]y of such times doth much ballance the abuse and corruptions imputed to them; and with us in Wales the people generally from an ancient use much spend the time in pious Hymns and Songs, celebrating the birth and actions of Christ, which at least keeps them in some awe and reverence of God, and their anniversary course no doubt makes some more impression upon them, than not at all.

As also their not using the Lords Prayer, at least sometimes in compliance with the peoples use: I confess, I think the bles­sed Prayer hath been, as all the rest of the Scriptures, abused; as in the conceit of the absolute necessity of it at all times, and contenting with the meer formal utterance of it, to the exclu­sion of other devotion; these abuses the people should be dis­creetly advised of, and not utterly to disuse it, as I hear they do not in other places of England and London, rather than so, I incline to beleeve with those, that the Apostles, and the Church after them, ever used it in their devotions, and the first I find that gain-said the use of it, was the Pelagians, as in the Synod of Militane the first charge against them was, Nova Hae­resis, & nimium perniciosa, tentat urgere inimicorum gratia Christi qui etiam nobis dominicam orationem in piis dispu­tationibus conantur auferre; That they endeavored to take away the use of the Lords Prayer; whereby we see the an­tiquity of the use,Dr. Usher in Primord. Eccl. Brit. p. 255. and who we imitate in contemning it: Doubt­less sometimes, at our more solemn Devotions, at least, it might be as the Diamond in the Ring, and as the sweet odor of our prayers. And it is observable, that upon a time when it as much concerned Christian Re­ligion in this Land as ever at the first conversion of the Saxons unto it,Fana eadem & necesse est à cultu daemo­num in obsequia veri Dei debeant commu­tari & Deum verum cognoscens ac adorans ad loca quae consueverunt familiarius con­currant, & Boves daemonum solet sacrificio multos occidere debet etiam hâc de re, ali­qua solemnitas immutari, vel natalitiis sanctorum; nec Diabolo jam animalia immo­lent sed ad laudem Dei in esu suo ani­malia occident. Gregory the great advised his Agents here, to comply as much as may be with them in their Pagan ways, To make use of their Temples to the service of God, and even to go far with them in their [Page 13] Sacrifices of Beasts, And adds very good Reasons as well pro­per to us. Nam duris mentibus simul om­nia abscindere impossibile esse non dubium est. Bed. Eccl. Hist. lib. 1. cap. 30. as to ce­lebrate thereby the Christian Festivals, as accounting it hard at once to draw them from their old waies, but by degrees; and so to gain them; the Apostle seems to have been also thus minded, when to the weak, he became as the weak, &c.

And the last thing I shall humbly recommend (especially un­to the more learned Ministers and Pastors) is the consideration and use of the Laws of Nature (not corrupt) and Right Reason in the affairs of Religion; for where the Scriptures are silent and dark, as they are most in matters of external Worship; Hence is our best light,In his Gospel liberty. as our own Mr. Cradock judiciously observes; as for instance, That which all Nations, and the better and wi­ser sort of men have ever consented and agreed in, Iuris natu­ralis esse colligitur id quod inter omnes gentes aut moratio­res tale esse creditur. is held a Principle of the Law of Nature;Grotius de jure Bel. & Pacis, p. 6. even but this one Rule well weighed & managed by judicious moderate men, one would think it were able to [...]out away most of all our vexed differences & con­tentions; for our declination from this, and the Laws of Nature, betrays us to most of the Errors and extravagancies of the times, as I shall further observe hereafter, and leave it to the judgement of the able Ministers, who to their hand may find help in this from some lateAs Grotius, Hooker, Selden. learned men: And so much for the word Preaching.

The word Saints unfolded.

THe next word as most proper to follow Preaching, is the innocent word Saint; and certainly in the true Scripture­sense the word sounds alike, as the word Christian, Beleever, or Elect, and proper to be used, so it be without affectation; in the old Testament (as I conceive) sometimes it is used to im­port the people of the Jews in distinction from other Nations, and in the use of the Church, (I mean not that of Rome alone) it hath been anciently used partly to the Saints Triumphant in Heaven, and those that have been very eminent in their times for Sanctity and Holiness of life, or some remarkable service in [Page 14] the Church, as a stile of honor unto them, and in this sense it sticks unto the names of the Apostles, the ancient Fathers and others. I find the word in the Original to signifie a total oppo­sition to earthly things, [...] ab [...]. privat. & [...], unearthli­less. So that earthli-mindedness, and worldliness, and Saintship is inconsistent; for my part I heartily wish all would labor to be­come such in holiness and innocency of life; and to abandon all other unhappy names of Schism and divisions amongst us, and once again meet in the old honest name Christian.

The Word Church explained, with observations on it.

THe next and last, is the word Church, and this is of vari­ous significations even in Scripture, the word [...] usually (but improperly) translated Church, signifies any num­ber, Act. 19. 32. Assembly, or Congregation, either in a good or bad sense; That rout and company that would have killed Paul is called [...] or Church, and I beleeve had the Translators fore­seen what strife there is about the word in our daies, they would have used some other word, for some now violently would re­strain the word onely to a number of persons, whereas they may be certain there is scarce one word in Scripture, and those of greatest moment, but admit of more sense than one; and gran­ting this, the strife would bee at an end; but indeed the English, Being either Kyrk or Kirk Kyrk au­tem Kerk & Church sensu prima­rio signifi­cant curia­cam seu do­minicam domum. Seld. de Syn. p. 276. or Saxon rather, word Church, properly signifies place, for Church in all the Northern Nations language (as from their mother the Dutch) signifies the place of Divine Worship, and comes from [...], or Dominica, or Lords house; and our Welch word Eglwys doth more allude to [...], than the word Church. Having seen something through the word, the first thing observable is to see the force of passion and prejudice in some, even to wrench and transport them from the Law and instincts of Nature, as either not to al­low such places, or at least any regard or respect towards them; for as from the Law and Principles of Nature, all Nations never so barbarous acknowledge a supream Divine Power, so as na­turally they have an impression to assign some places to the wor­ship of the same Power, and some answerable respect and reve­rence [Page 15] to the places; read, you may of Nations that are so barbarous that they want Towns, and other ornaments of civil Nations, but none there is but have their Aras & Templa, their Rites and places to worship; and indeed such a strong byas, and impulse of nature there is thereunto, that most (and some Christian) do slip rather into superstition, and too much reve­rence, than be short in the worst extream, Prophaneness, or too little to such places; As they say the Emperor of Russia in his greatest pomp will alight from his horse, at the sight of every Church, and to his devotions, and will not mount but go on foot whilst in sight of it; I urge not for (as the Papists extream) un­due superstitious reverence to such places, as if there were inhe­rent holiness in them, but because of the end and the service they are ordained to, I conceive them not to be so slighted and con­temned as they are by many. Methinks were there nothing else but that one example of our Savior of whipping the buyers and sellers out of the Temple, and that with such indignation and deli­beration, it were sufficient to gain some regard to such places, for our Churches are ordained to the same use and ends, as the Temple was, and it was not Solomons; and the Merchandise was for religious ends, for sacrifice; from all which I conceive, it is clearly evinced, that if no honor and respect be to be given, yet no scorn and contempt is to be offered to such places. And what our common people in Wales are apt to in this kind, out of this instinct of nature, some charge them with superstition, which when they slip so far unto, I could wish them discreetly reproved and instructed, but to suffer them to bend to the other worst ex­tream, and perswade them to have no account or esteem to such places, but to value them as every other ordinary place, this pas­seth my judgement, and I know it begets very hard thoughts, and I never heard or read any judicious Protestant Divines, but seem to allow a kind of relative holiness to such places;As the word [...] imports in the New Testament, Iohn. 4. as for that place commonly alledged of the woman of Samaria, that the true worshippers is in Spirit and Truth, &c. this place is but abused and wrested, as if places of Divine Worship, and to worship God in Spirit and Truth, were inconsistent; our Sa­viours scope there was to take off that fond conceit of the Jews, that onely in Ierusalem is the place where men ought to wor­ship, [Page 16] and indeed by these words he imports the call of the Gen­tiles, as if he should say, the Jews conceive none are to be saved but they, for so the opinion goes, Salvation is of the Iews, but they are deceived,vers. 23. the Gentiles shall be as capable of salvation as they, which is implied in his very next words and verse. But the hour commeth, and now is, that the true worshipers shall worship the Father in spirit and in truth, and what of all this is against Churches or places of divine worship? here I might shew how Adam before hee sinned had a place in Paradise, to wor­ship God, the Patriarks, their Altars, and the primitive Chri­stians, the first thing they did after the stormes of persecutions was over,Euseb. Eccle. Hist. lib. 6. 53. was to build Churches and Oratories, and with what joy and solemnitie you may see by that famous Oration of Pau­linus, which for brevitie I omit, and refer you to the place.

And for the next and last observation upon this word, if I do distate any, I beseech their Christian pardon, that there is a great sir, and ever by all the World so accounted, which passeth a­mongst us with little or no notice, and acknowledged by many to be no such sin at all, which is called Sacrilege; The Heathen Magistrate,Act. 19. 37. Rom. 2. 22. See Sir Hen. Spelman de non teme­randis Es­clesiis, and Mr. Clarks mirror of Gods Judge­ments in Tit. Sacrilege. pub. 1654. In annot. Cas. p. 31. Miror non terreri cos qui vetus Testamentum legunt Achanis, qui novum Ananiae exemple, & haec vel praeci­pua causa est, cur [...]am diu bella durant, non tanum quià propter ist a utrin­q, bellatur, verum etiam quia Deus contemptum sui sic ulciscitur. excusing the Apostles Innocency, as quitting him from a great crime, saith, they were no Robbers of Churches; and in another place, Thou that abhorrest Idols, dost thou com­mit Sacrilege? as if a greater sin (if possible) than Idolatrie; I know how some may flatter themselves with a late sense of the Word; I partly know how all Nations, and Religions, and Chri­stian Ages hath taken it, and I think the mistake of these times about it, comes from a prejudice and misunderstanding the word superstition, as thinking that to bee superstition, which many times is not so, and so make good our Saviours Proverb, Strain at a Gnat, and Swallow a Camel, but thus much I find (and all others may) both by the Histories and experience of all times, that God hath never suffered this sin to pass without some signal Judgements either upon the parties, or their neer posterities; and the learned Grotius makes it his wonder, that many are not de­terred from it, from the Example of Achan in the old, and Ana­nias in the New Testament.

[Page 17]And absolutely thinks (a place well worthy the perusall of Princes and Governours of the Christian World) That the mise­ries, tumults, and wars of Christiandome continue as a just vengeance of God for this sin. And sure I am,Levit. 36. 37. the Lord hath ranked it amongst the Catalogue of his Judgements upon a Nation; I will iay wast your Cities, and bring your Sanctuaries to desolation. I will conclude all upon this word with a very re­markable passage out of once a learned Statesman of this Land, which is so much the more to be admited, that he so long be­fore should foretell the humour, and as it were, the fortune, of Religion in these dayes; hee there discoursing of the Armie of Israel, removing their Camp, and the care and reverence they had of the Tabernacle,A remarka­ble passage, or prophesie of Sir Wa. Rawleigh in Histo. of the World. Pag. 249. which (saith he) all ages have in a de­gree imitated—Now in this superfine age, all reverence of the Church where God is to be worshiped, and served, is accounted a kind of Poperie, insomuch that time would have it, if it were not resisted, that God would be turned out of Churches into Barns, and thence into fields, and Mountains, and the office of the Ministry robbed of all dignities, and respect, and b [...] as contemptible as those places, all order, discipline and Church Government, left to newness of opinion, and mens fancie, yea, and soon after, as many kinds of Religions would spring up in England, as there are Parish Churches, and every conten­tious and Ignorant person, cloathing himself with the Spirit of God; insomuch when truth shall appear (which is but one) un­to the simple multitude, no less variable than contrary to it self, the faith of men will soon after dye by degrees, and all Re­ligion will be held in scorn, and contempt. Every word and syllable is his own, to bee seen in the cited place, and whether it was the foresight of a great Brain, or Prophesie, I know not, but I pray God it may prove a false one.

I further humbly conceive as I shewed formerly from words, so also our mistakes and dissentions grow from our misconcei­ving the scope and use of the holy Scriptures, as sometimes strai­ [...]ing them to give us light and direction in such things as hap­pily God hath not ordained them to reveal unto us, as in most things as concern externall worship, as Order, Decencie, &c. Gosp. lib. p. 58. p. 117. 13, 15. as our Mr. Cradock doth well observe, wee mistake (sayes he) if [Page 18] wee take the Scriptures to be Aphorismes, Canons, and Theo­rems, and where they hold forth no light, hee referrs us to the laws of Nature and right Reason, the custome and practice of the Saints in their Generations, for sayes he, if it hath been a general custome in the Church, and hath been practised by the Saints, time out of mind, and God hath not determined it, I will go along with them; and further (sayes he) for my part, when I observe any custome in any Church, any thing that is laudable, and comely, and God hath not determined it, there is a kind of honour and reverence that strikes into my heart, &c. Thus he,Aug. Epist. 86. not unlike the determination of Augustine in the like case, In his de quibus nihil certi statuit scriptura, mos populi dei, vel instituta majorum pro lege tenenda sunt, that where the Scriptures are dark and silent, there the customes of Gods people, and Iudgement of our fore-Fathers are to be obser­ved. The Scriptures no doubt, are perfect and alsufficient as to those ends God hath ordeined them, that is, to reveal unto us the Doctrin of Faith and Salvation, but as to other appurtenances to the state and solemnities of Religion, and externall worship (a­bout which our unhappy quarrells are) well were it wee could suffer our selves to be guided by the Judgement and Rules men­tioned; the want of this is our pronenesse to reproach each o­ther with superstition, and prophanenesse, and Antichristian; all of them I confesse great evills, but surely many times mis­understood, which causeth so much scupulosities, tortures of conscience, and uncharitablenesse amongst us, and therefore I could heartily wish those words were once rightly stated amongst us; methinks to conclude all things superstitious that are not ex­presly warranted in Scripture, is of some perillous consequence; and of the two great evills, I humbly conceive superstition to be less than prophanenesse, for superstition is acknowledged to be a cultus perversus or a kind of Religion looking awry, where­as prophanenesse in its proper sense is the great opposite of Re­ligion; and yet such a prejudice and mistake there is about then that wee easier and with lesse reluctancie rush into Prophanene than into superstition.

I find the learned deriving the word Prophanenesse from disor­der and confusion; and any degree to the contempt of divine wor­ship, [Page 19] and the places, imports the guilt; and were these words rightly rendred and understood, [...], alluding to the Hebrew Babel & prophanatio a fano. doubtlesse it would take off much of our matter, of differences, and contentions.

2 I shall mention another mistake of some places of Scrip­ture, fomenting contention, as those texts that are produced and wresled to make against natural parts, Knowledge and learning, as the 1 and 2 to the Corinth. Where is the Scribe? &c. God hath made foolish the wisdome of this World, and such other places, whereby simple people are brought to conceive hard thoughts of Gods excellent gifts, and ignorance most strangely promoted, the consequence whereof I leave to the Judgement of the wise and truly Religious; doubtlesse the Apostle doth not condemn true wisdome and knowledge, but the false and counter­feit wisdome of the Grecians in those times to whom Christ and his Doctrin seemed foolishnesse; did wee know what know­ledge is, wee would infinitely be taken with the beautie of it, for what is it but the improvement of natural Reason, and what is Reason, but a beam and ray of that divine light, and a drop of that infinite Fountain of all excellencies and perfections, which is God? Every good and perfect gift is from above, and commeth down from the Father of light, and doubtless in these Ages of the Church, it concerns Ministers especially to be more knowing than others. In the primitive times when the State of the Church did not seem so much to require it, as now, how learned were they, is well known, insomuch that Iulian the grand enemie of Christianity, thought it as his only Engine against it, to forbid Christians the means of learning, &c. and in this so knowing an Age, that even many women are held learned, to have the Mini­sters simple and illiterate is as great a scandall to Religion, as I can Imagine; I deny not but learning as all good things else have been abused, but to have hard thoughts against it, especially upon pretence of Scripture, I beseech all men of any Judgement and godlinesse to consider, and that with the Apostle, that the Spirit of the Lord hath diversitie of opperations, in some after this manner, in others after that, but is the same God which worketh all in all. 1 Cor. 12.

The Wants, and Remedies for a supply of Ministers among us in Wales.

I Confesse after our late purgation of the Temple (I may say) and ejection of Ministers; Churches have had lately a sad face among us: & I hear stil to this instant, that many principal Towns of Wales want Ministers, or any use of the administrations publickely among them;Llanbadarn. vaur in Car­digan shire. and what I cannot but upon my own sad experience mention; the parish whereof I am being one of the goodliest Parishes of Wales containing in common compute above 2000 Communicants, and divers persons of special quality, hath not, above this twelve month had any setled Mi­nister; the greatnesse of the impropriation, being at least 1000l. per annum, with the appurtenant profits, and the smallnesse of the stipend being but 20l. per annum being the cause of our unhappinesse: I could heartily [Page 29] beg a Minister suitable to the gravitie and consider able­nesse of such a place; and I doubt not the piety of his Hignesse and those in authority under him,Tyth. will find a competency out of such a revenue, to furnish such places with a due incouragement for an able Minister.

But all this as a Digression, now for our number and 1 supply of Ministers, as to our present exigence, I hum­bly conceive such of our mere tolerable ejected Ministers upon their reformation and submitting to the present Government may be of use to the Ministery.

I doubt not, and know there are many of our Coun­trymen 2 of able parts, and virtuously disposed, benefi­ced in England, or in the Universities, that would glad­ly offer their being and Talents among us; if they see incouragements answerable to their minds; but are kept back because of their incapacity with the judge­ment and formes of others, under whose checks their disposition can hardly stoop, and pity it is to hear how many ingenuous and hopefull persons droop and hang down the head, especially in the Universities, resolving any other course of life and profession, rather than the Ministery: and divers upon such discouragements beta­king themselves unto Popish Seminaries beyond Sea; which, I pray God, may be timely considered, and re­medied among us; which being redressed may afford us a good supply in due time.

The supply that many designs from the congregatio­nal 3 Churches (though I could wish any way would doe the businesse) I doubt, will hardly perform, because I see them not trained but in some plain English or Welsh books, and that but of one strain and opinion, which, no doubt may enable, to become good meaning Christi­ans; but short (I conceive) of the dignity and title of knowing and orthodox Divines, and Ministers, which doubtlesse in this intelligent age, must have something of excellency more than ordinary, to keep up the Ho­nour and Reverence of the Calling and Religion; for as sometimes many may be accompted good Preachers, and [Page 30] yet be none of the best Christians, so many a good Chri­stian may be none of the best Preachers, as to the gifts mentioned, and the publike Ministery.

4 Our therefore most ready course is to be (as former times) beholding unto the a famous Lamps of the Land, the Universities; indeed a favour from them (under his Highnesse, whose goodnesse we lay claim to) as to have a dispensation for a Colledge or two among us in Wales, Such as Ea­ton and Winchest. would, doubtlesse, highly advance us for a supply of able Ministers; but this wish, without the least intrench­ment unto our two Mother great Universities; but as wholy derivative and subordinate to them,An honest way for a Colledge Re­venue. both for Pro­fessors and Degrees, or thence confirmed, but all will say, the difficulty is the Matter of Revenue, and Main­tenance; but where his Highnesse the Protector hath his smile towards, the Word difficultie signifies nothing; and doubtlesse he that hath hitherto given us such a plentifull tast of his goodnesse, will not in such a mat­ter of honour to himself and our Nation, be wanting to us; and as for Revenues, I verily think those of the late sequestrations of Churches well managed would afford much help; and if they be short, let us consider the Revenues of our 4 Bishopricks, which are slipped into several private hands, upon easie Bargains:And some are opinio­ned there might an easie disco­very out of such profits that might without of­fence to any, be found for the advance of so pious a design. And I could Christianly intreat them, and all others that have advanced their store and fortunes by the late times, out of their abundance, to part with some Mites towards so pious and honourable a work; indeed such Actions as these, and to cloath the naked, and feed the Hungry; be­come the Servants and Champions of Christ: Let us but consider, if former Ages had been so cold in their Charities of this kind; We should not have beheld the goodly and venerable structures, as the Churches and Col­ledges of this land; But some will say, all this was done in times of blindnesse and Popery, to merit Heaven; and be that granted, yet in this time of greater light, it will be our dishonour to do nothing but heap up riches, &c. and though not to merit Heaven, yet to merit Ho­nour [Page 31] to our name from posterity, let us not stick to lay forth our selves in such Deeds: and I doubt not but it would be much acceptable to God, and all Men of vertue.

The last Thing I shall propound in order to supply, is,5 That I could wish the Gentry would more freely devote their Children (like so many Samuels) unto God and his Ministery. This doth much slead the Romish Dame in her heights of Glory and Pride, by engaging the best Rankes and Nobility in their Ecclesiastick Orders. And though I aim not at such a grandeur, and splendor as they; yet to chuse them out of the better sort for the Ministery (I humbly conceive) being thereto qualified, would be an honest and Christian politie to maintain the reputation of the calling; and I could wish all or thers to be observant of the Genius and disposition of their Children, and they of the sweetest nature to as­sign over to the service of God, and a supply of his Mi­nistery. I confesse formerly hitherto we ordained them to the more advantagious professions, as the Law, &c. But I doubt not but God in his good time, through his Highnesse wisdom, wil yet find a way of fair in­couragement for his worship and service.

Having thus briefly shewed our helps and Remedies, as to the Ministery, I conceive also our Reconciliation about some trivial differences concerning the Sacra­ments, and the other administrations; would avail our design, which I shall humbly offer.

The Authors Modest judgement about Baptism, and reconciling the Differences.

MUch is the noise and difference concerning the use of this holy Institution or Sacrament;Graves ex­citarunt in Ecclesia iur­bas, nec tu­multuari desinunt, In­stit. lib. 4. cap. 16. a misery it seems, as I may say, fatal unto these last times, the Church never troubling it self formerly in the kinde as we doe about it, which Mr. Calvin in a more than ordi­nary strain of a pious passion, doth bewail, Phrenetici spi­ritus [Page 32] hoc saeculo, &c. Truly I look upon it as a judge­ment, for the great abuse of it; for Baptism was by most made onely a kinde of Formality; little or no care taken either by the Undertakers, or the Parents for the mind­ing or instructing of the Children in the holy Things and Promises of it: and this is the cause why so many Christians are in name and title only, & so few indeed, and really so. And hence every one thinking himself as good a Christian as another; because (they say) Christened: The bad, or rather no Christian, reproaches and perse­cutes the good, and wofull mischiefs and uncharitable­nesse growes betwixt all sorts; And though this be sad, yet wholly to deprive Infants of the Benefit of Baptism, is, I humbly conceive, of worse consequence; especial­ly there being a golden Mean and Remedie that might be found against the former evils: Doubtlesse Circum­cision was a lively Type and Similitude of Baptism, as Mr. Calvin (me thinks unanswerably) makes good; and though in some Externals, and inconsiderable points, it holds not; yet in the substance, as serving to the same use and ends, as Mortification, Remission of sins, and Pro­mises of Grace, Circumcision, and Baptism, doth so clear­ly face and answer each other, as I see no colour for any to stand out, but such that love Contention, more than Charity; The Objections are so well known, that I need not (were I able) to resolve them, the Main in­deed is, we finde not in the New Testament any Com­mission or example for it; yet finding that Families and whole housholds were baptised,Acts 10. it is as likely as not, that Infants might be amongst them, as there, where the Keeper of the Prison is said to be baptised, and all his straightway: most probably his Children and Infants were in the number. We finde not in the New Testa­ment any precept, or instance to give the Sacrament to Women: or indeed, any expresse positive command to keep and change the Sabboth: yet to follow the stream and universal practise of the Church herein being best, and why may we not for baptising Infants do the same. [Page 33] Let us but look up to the Primitive Church,Fact tatum fuit in v [...]ter [...]ri Ecclesia, ut ex ( [...] & Aug. constat. In­stit. cap. 16. lib. 4. sect. 30. and we shall find that they did not only baptise Infants, but gave them the Lords Supper, as Mr. Calvin confesseth, and is used in some parts of the Eastern Church still. And what say we to that dark place of the Apostle (which he makes the great Argument of the Resurrection) the Baptising for the Dead; whence is evinced, That if Baptism was thought to be availeable for the Dead, then much more must it be for the Living. And if the Pri­mitive Church thought the Lords Supper necessary to be given unto Infants,1 Cor. cap. 15. v. 29. much more then may wee think Baptism, &c. Mr. Calvin conceives that Infants dying, and baptised, though wanting faith,Quos pleno lucis suae fulgore illu­sttraturus est dominis, cur non iis—si ita libuerit, exigua scin­tilla irradia­ret, & Sect. 19. ut supr [...]. and those requisites believers in years have, that God may have some more secret mercies, and irradiations of his countenance up­on them, suitable to their condition, We find our Sa­viour a great friend of little ones, taking them into his arms, and blessing them, and reproving his Disciples for hindering them, saying, Of such were the Kingdom of God, were it but to imitate him, let us descend into all the tenderness and compassion as may be of them, having the whole Church of God (until a few of these last worst dayes) to lead us in the use and practise of Baptising them.

But some of the more learned may say,Object. that among the Antients we find many were not baptised, until they came to good years, as St. Augustine, and divers o­thers, &c. This makes nothing, that though some par­ticular men, for some reasons, were not then baptised until good years; but that the generality, and those that descended from Christian Parents, were baptised In­fants. Some, as Austine and the like, were to grapple with the objections of humane reason against the my­steries and simplicity of Christianitie, and until they had got the conquest, and be throughly resolved and setled, did deferr Baptism; and the like might be allowed still, upon the same score: Though it is more proper for Hea­thens, Jewes, and Mahometans, than those that descend [Page 34] from Christian linnage: It seems, as by what he says of his friend Alipeus, ad ipsam Christianam fidem pigrius mo­vebatur; that he and other great wits made pauses, and came by degree to highest Christianity; partly I say, as to be throughly satisfied, and haply to let the heat and temptations of youth passe over: But this was, I say, but as to some particular men, whose condition and con­version was notas usual: But generally the Children of Christians is conceived to have been all baptized. And as for St.Et [...]ignabor signo Crucis [...]us, & jam i [...]de ab ute­ro Matris mea Conf. 167, cap. 11 Flag [...] tavi Christi mei baptismum—& dila­ta est itaque innundatio mea: ibid. Augustine the doth darkly hint, that from his Mothers Womb he had some Earnest or symbol of Bap­tisme, or [...]t; and yet there confesseth a further desire of Baptisme, which upon his recovery he again delayed: which places, me thinks, (with all humble submission) might discover unto us some kind of expedient to reme­die our differences about Baptisme; and therefore I be­seech let none startle and be displeased at me for this expression of my very conscience; that, me thinks, the piety and wisdom of worthy religions Divines and Mi­nisters amongst us, might easily bring about some such expedient, by considering the right use of that ancient Rite in the Christian Church, called Imposition or laying on of hands, (other names it hath had) which, no doubt among other sacred uses from the primitive Church hath been ever used in favour of infant Baptism, and the Lord hath been pleased often to consign it with special effects of his grace and blessing to that end: And I do not find any of the judicious Protestant Divines or confessions against the right use of it, he among them that I find lesse favourable to it, is Mr. Calvin; but he mainly is against it as a Sacrament, and the abuse and corruption of it, as restraining only to the hands of Bishops, and a seem­ing valuing it above Baptism, &c. and where he seems a little against it; because those miraclous effects, are not now seen to accompany it,Ubi gratia illa conferri defi [...]a quor­ [...]um pertinet manu impo­positio, I [...]sl. lib. 4. cap. 19. as in the Apostles and pri­mitive times (with reverence to his name) I humbly conceive the same may as well be objected against pray­ing, preaching, and the other Ordinances as well, there ap­pearing [Page 35] not now the same effects with them, as in those first Times; but in the main, and what I drive at, viz. That Children first baptised, and comming to the use of reason, should come to give an account of their faith, and promises, Talem ergo manuum impositionem laudo & re­stitutum in purum usum velim. Sect. 4. ibid. and be instructed in the principal Mysteries of Christianity, with the solemnity of Laying on of hands, and Benediction, Mr. Calvin is so far from being against it, that he highly commends and approves of it, and wishes it were again restored to its right use: And in the last Section concludes with an Utinam morem retineremus quem apud veteres fuisse admoni, and even for those very reasons which we are aggrieved, the extreames whereof, and inconveniences on all hands, would be remedied (saith he) as the care and negligence of Parents would be stirred and awakened. Hac disci­plina paren­tum ignavia accuerur, major in populo Chri­stiano fidei consensus. Nec temere novis & pe­regrinis dog­matibus ab­riperentur, &c. ibid. More Vnity, Consent, and accord among Christians, and lesse aptnesse to slip into variety of odd opini­ons in Religion, there being a constant Systeme and Model of Doctrine among them. Further to demonstrate the want of such a means amongst us, is needless. To bap­tise Infants, and only that as a Ceremonie, as by former experience, so as not one of a hundred baptised, I dare say, generally came ever to understand their Conditions, and the weight of their profession made, &c. and I confesse a very great inconvenience this hath along with it, but on the other side, to deny Baptism to Infants, we know not the danger of our uncharitableness to them. We are Antipodes, and cross to the practise of the Church in all Ages, and foment endless Matter of Contention a­mongst our selves. And to salve these foul ex­treams, surely there can bee no better Expedient and Mean, than some such Thing that is formerly mentioned.

The differences about the Lords Supper reconciled.

FIrst, some are not satisfied with the usual names, as Sacrament, Communion, Eucharist, or the Lords Sup­per, and Breaking of Bread must carry it from them all, I confesse a very proper and ancient fit name; so it should not clash & justle out the other forementioned reverent names, out of Humour and affectation; and some con­ceive it favours more popishly than the other; because of its allusion to the Communion in one kind among them; but were there no strife but for the name, all would be well; for the persons receiving, there is no small variance; indeed to make no difference, and to entertain all loose, scandalous persons, hath been a foul fault; but again to stand over-precisely, and to admit none but such as can give clear evidences of grace, by definitions, &c, may be somewhat an extream. In the Primitive times, we find, that all baptised, and did believe the Articles of Christian faith, and had no noto­rious crimes, were accompted capable of the Sacra­ment. I wish all could expresse and define spiritual things; but that is many times upon a persons audacity and natural faculties, and one may define faith and want it, and another not be so well able to define, and yet have it: As for the differences concerning the gesture; some conceive it best to stand strict to the confor­mity of the first institution; but that sounds not safe, but inferrs other harsh circumstances; as it must then be in an upper Chamber, and in the night time, after Sup­per, [Page 37] and a few Disciples, and they only Men, and not Women, and their manner of sitting, not as ours; but as my poore Judgement, I could think kneeling, the most beleeming gesture, because the only gesture of adoration, and most reverence, and used generally in all ages; and to be against it, because the Papists kneel at the Sacrament, were as well not to kneel at pray­er, because they so doe. But as I said, the gesture in any kind should not cause variance, it being not of the essence and substance of the thing, which alone is of the heart and faith of the receiver; and to con­form to the custome of the Church and Congrega­tion where one is, is Christian discretion, and safe. Much it is to be wished, that the use of this Sacrament were more frequent among us. The Sab­both, or Lords day, we find anciently stiled Dies panis, or day of breaking bread, &c. and which I will close with a worthy observation. Possibly, we have rea­son to say, Dr. Taylor in the great exemplar, &c. Part. 3. 122. that the wars of King domes, the ani­mosities of Families, the infinite multitude of Law­suits, the personal hatreds, and the universal want of Charity, which hath made the world miserable and wretched, may in a degree be attributed to the neglect of this great symbol, and Instrument of Charity; this blessed Sacrament of the Lords Supper.

The other lesse principal administrations usuall (until of late among us in Wales) I mean Mar­riages and Burials, &c.Marriages, & Burials. because of disagreement a­bout them, I would be loath but mention them; the late Act hath stated the first, to whom I and all should submit; yet with humble crave of par­don to give my poor judgement; I doubt not the wise makers of the Act intended no otherwise, but God should be invoked upon solemnly in an Act of so great moment, they were to deal with the civil and prudential part of Marriages, and have [Page 38] therein well provided, & questionlesly implicitly con­ceived the Religion and Duty to God in the Act; as where it is not expressed, howlong Husband and Wife is to continue faithfull; and loving, &c. (at which there are vulgar Cavills) yet during life is implyed; and it were to bee wished (in due time) there were some additionall Explanations of the Act in that behalf in as for Marriages and Burials, and some Sacred Rites accompanying them, I finde through all Religions and Nations, that ever have beene, which I accompt from the Lawes of Nature. Our Saviour gracing Marriage with his presence and first Miracle, and in which great Act, it is said, That whom God hath put together, let no man put assunder. And therefore doubtlesse his Name, and some So­lemnities answerable, were to goe along, were it but to stamp an awe and Reverence upon so weighty an affair to our life.

2. And for Burials the like is to be said, it be­ing agreeable to the use of all Nations (as an influx of Nature) and certainly the late omissions of our Mi­nisters hath begot hard thoughts among the common people, they commonly saying, That withoutthat is, some presence of the Mini­ster. Burials they are left like Dogs, &c. Sure I am, the Directo­ry, and the manner and use I hear and see at London and England, is to perform something, as to mind us of the immortality and resurrection, (the sense whereof is much feared will be lost among us in Wales, without some better course be taken) what some of our Preachers alledge to the people, that there is no mention in Scripture, but only we read our Saviour and others were only buried, &c. I shall desire hum­bly and friendly to acquaint them, that where on­ly Burying and Burials are only named; yet by im­plication, they must understand such Burials were according to the Customs and Rites of such Nati­ons, and what they had among all Nations, and es­pecially [Page 39] the Jews, I refer you to the learned to be in­formed.See Godw. Antiq. 285. They had their Cups of Blessing and Consola­tions, their conjugal Sanctifications, and sacred Poems; And if the Pagan and Blinder Nations wanted not some means to mind them of another future being; See Rab: Modena: trans. 1654. how much more should Christians have some solemni­ties, (at least) to affect the common people with the sense of the immortality and Resurrection.

A pathetick Conclusion to all that bear the name of Christians, unto Love, Peace, and Vnity.

BY this time wee have perceived what so much hinders our happinesse, and the Prosperity of Religion among us. That it would please God all set their Thoughts and Endeavours, to avoid all means that tends to Strife and Dissentions, and e­very one to pray, and strive to have a part of that healing Spir [...]t, his Highnesse in his pious Consi­derations commended to us; alas! that we could but consider how Love and Unity concerns the interest of Christianitie in the World.The Humi­liation, 24 of March 1654. Motive 1. There are those that simply imagine (like the Donatists of old) that think none belong to God, and are to be saved, but such of their own Judgement and Opinion, and those confined to this narrow part of the world; doubtlesse, his Church and People holds some proportion to his greatnesse and immen­sitie. We read, That in every Nation he that feareth him, and worketh righteousnesse, is accepted of him; and the Angels ar to gather the Elect from the four Corners of the Earth, and before the Throne were of all Kinreds, and Tongues & Nations. They that make the favorablest computation for the extent of Christianity, and dividing the World into 30 parts, the Chri­stians part is as 5. the Mahometans, 6. and Ido­laters, [Page 40] 19. And Europe alone, the least of the o­ther four Parts can most entirely challenges it, and of it the Turke hath his share, and consider what a share and portion the Pope holds, the Re­mainder being but share and portion of the Refor­med Churches; in comparison of which, be it con­sidered, how little a share and piece our Land and Nation is, and consider amongst our selves, how few we doe accompt to be true Christians, and the Godly; and I suppose, upon so rigid an Accompt the totum will hardly amount to make it our Sa­viours Little Flock; for the Word Flock doth im­port a number, which upon so severe a reckoning a­mong our selves as Christians, will in comparison of so vast a body, and masse of men, hardly come up to Vnites or Ones: so as to make up this flock, we must have that Charity to look about into o­ther Quarters and Regions of the World. And doubtlesse, did we thus consider the fewnesse of Christians, even in outward profession, it should move us to more charity one towards the other, how different someve [...] in some Matters of Iudge­ment and forms.

2 It would be a great Motive to Love and Uni­ty, to consider that the greatest scandall and Re­proach the Enemies to Christian Religion hath, is to twitt us with our Differences and Dissentions: and were it but to stopp their mouthes, and to keep off the disparagement and dishonour from our Religion, we should incline all to Love and Charity among our selves.

3. It is the onely probable means to set up the Kingdom of Christ in the World, how to advance it in the World, and by what Means, I leave o­thers to their guesse. But me-thinks (with all humble reverence to the Secrets of God) the Lord in his good time will banish the Evil Spirit of Er­ror, [Page 41] and Dissention, that hath so long annoyed his Church and People, and breath such a Spirit (as that betwixt Joseph and his brethren) into them. For I conceive it somewhat rational, that some such thing may be, for let us look up into the former state of the Church, and we shall find nothing hath been more banefull and destructive unto it, than Dissentions and Errors, and therefore Peace, Vnity, and Chari­ty must necessarily be thought most advantagious for its recovery and advancement, and this happiness is most feared should betyde it, by its greatest e­nemies, as our ingenious Countryman Mr. Howel observes, that the Turkes in their Letanie, pray,In Dedon. 1. p. that the Discords and Dissentions of Christendom may continue, and when ever it falls out otherwise, there are among them very fatal prophesies, as in the Turk­ish History you may see.

There are those that hold it necessary there should be Heresies and Divisions among us, from that Text, Opportet esse Hereses, &c. These words were but occasionally to the Corinths, upon the dis­order at that time among them concerning the Lords Supper; 1 Cor. 11. v. 19. and without doubt, not meant by the A­postle as to the tolleration of Errors or Divisions. Let us doe what we can, Nolens Volens, such infe­licities we cannot prevent or hinder. As we com­monly say, there must be Sinns, Sicknesse, and Evils in the world, not that we should give way to them, but rather because they will needs come upon us, we should use the more Care, Endeavour, and Di­ligence, to avoid and prevent them. And that above cited place, There must be Heresies, sounds alike with that place. Matt. 18. v. 7. It must needs be that offen­ces come, but woe to that Man by whom the offence comes.

By the title you see here, we may discern how it concerns all who bear the name of Christians, to [Page 42] be in the terms of Charity, Peace & Unity with each other some excelent men I find that hath laid this very much to heart, as Sir Ed. Sandies, who (as the Epistolar saith) gave such a blow to Popery, In his Spe­culum Eu­ropae, or vie of Religion in the We­stern part of the world. that such another would make his Tower fall about his ears, writing at least 50 past; besides those many passages of state, it contains many observable things, as to our times; and all upon the deep sense of the miseries of Christendom, and its distraction; and what rare passages he propounds for the remedy upon those 5 sorts of Unities to be consi­dered. 1. The Unity of verity. 2. The Unity of Per­swasion. 3. The Unity of Charity. 4. The Unity of Authority. 5. The Unity of Necessity, p. 139. p. 201. I leave to the judicious and charitable, and refer the knowing Reader, and all in authority, to ponder, I cannot but mention that he there charges all that are in extremes and those in all parties that stand in the termes of scrupulosity, stiffnesse, and opinionativenesse, to be the Authors of the Church its misery, and ruine of the glory and grace of Christendom; a List of such Wor­thies we also find (and that most Protestants)In Annot. in Cass. in the learned and charitable Grotius; and it would please God to incline the worthy Ministers and Pastors of the Nations unto the study of Charity (at least among o­ther, though lesse)And cer­tainly no o­ther greater means to advance the Kingdom of Christ. Dr. Hall Serm. unto their other Nations; and doubtlesse they would find from the Lord a more plentifull blessing upon them and their labours, which I will close with a sweet wish of an excellent man; Oh that our Tongues and Pens were hapily met against the Com­mon Enemy of Christendom, long agoe had the Mahome­tane Moon wained to nothing, and given way to the glo­rious Sun of the Gospel.

By this we may discern how much it concerns all that bear the name of Christians to be at peace and u­nity then how much more us among our selves in this Nation. Oh that we would duly consider, that God is the God of Peace; our Saviour the Prince of Peace; his [Page 43] Gospel the Gospel of Peace, and leaving the world, his greatest Legacy he could bequeath was Peace; and that we would consider that Divine comparison of the Apostle, Though we are many Members, yet but one body, and make it our great work and businesse to have Charity with each other; It is the very mark and badge our Saviour hath left, to distinguish us from others. By this they shall know you are mine, if you love one another: And the Apostle, as not valuing any thing with it,Pet. 4. 8. bids us above all things to have ser­vent Charity among our selves; And the writings of the Apostle, though sparing in matters of other great moment; yet Charity, as being that gift of greatest consequence to Gods Church and people (and in the want thereof it hath most, and still will suffer) doth most frequently inculcate it, and the mention of it runs like a golden vein through all their Writings, as intimating how much we should value and practise it above all Notions and Duties whatsoever. That we all having one Lord, one Faith, one Baptisme, May all with one heart, and one mouth, glorifie God, the Father of our Lord Iesus Christ.