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Wales.
Mainly
Tending to the discovery of the evills
of extreams, and the spirit of Errour and
dissention, that hinders the success, and the beget
All, rationally, materially, and very moderately handled.
By I. L. Esquire.
The first inscription, receiving the second Edition, with some
Letters and passages of M. Baxters (the famed Minister of
Kiderminster) unto the Author in order to the contents, con
London, Printed for N. Ekins, and are to be sold at the Gun
near the West end of Pauls, 1659.
Si quid hic pietati, si quid bonis moGrotius in Proleg. de jure
Belli & Pacis.
The Parliament explained to Wales. And Sir, haIslington, I never scarce enjoyed a good hour all
along of those leaves, what with reproaches now, threats
L d Protectors time, make some speciall applications
to those of my Country-men eminent about him, for my
protection and indempnity, but they were so intent upon
their ambition, that they would not remember poor Joseph,
and what was offered in my behalfe to their SymProtector;
but still my said Country-men, to whose hands, afabdito, may haply sometimes
be descryed amidst the shades of woods and mountains,
rather then in the noyse and throng of the world: they
Joseph and his Brethren, is maEngland, but great
Brittain for ever happy, and for ever glorious, and I hope
those poor leaves, and especially, what is of Mr. BAXTERS,
will abundantly contribute towards that great felicity.
Aud truely it is most pitious, that amongst Christians,
all parties being so near together in their principles,
should be so wide, and distant in their affections; not
unlike, as is reported of some spired mountains with us
in Wales, where shepheards may talk one with the other
on the tops,Cambden. ex Gyr.
Turks & Pagans
are confirmed in their superstitious darknesse, by our diHONOURABLE SIR,
SIR, I find my drooping thoughts not a little revived,
behold the prange disposings of divine providence before
our eyes,Old-Cause
and Parliament, methinks like those rivers in
Wales,
Hand, as they with their Iongue, to further so blessed a
work. I may truly say, that I have had ever a genius to the
affairs of Religion, and this thirty years known something
from it, and have had some blessed experiences of Gods deaWales. 1646.Reproaches,
Dangers, and Discouragements I incurred, I list not to
mention; for my part, I envy not any that came in at the eWales, all
which together I hope will warrant mee to offer my poor
thoughts unto the World, in an affair of so much consequence
to God and my Countries good; and the great Searcher of
hearts can witnesse, I have no design to humour any, or to
crosse any in the wayes and Principles they have layed, but
meerly to shew the dictates of my own poor Judgement and
Conscience in a businesse of so much moment to God, and the
good of soules.
It hath been my prayer that it should give offence to none,
and the Judiciously godly I doubt not will discern so, and that
it is my heart that hath most guided my hand throughout,
That some well meaning men will dart their misprisions
and censures at it, is my expectation; but I shall pity and pray
for them; but dare undertake if they will bee pleased to read
and understand without prejudice (which I confesse a hard
task) they may at last konne mee thanks, and find herein
something to enable their Iudgements, to grow up to their
affections, and may in good time prove, though the less aerie,
Notionall and Talkative, yet the more firm, practicall, and
peaceable Christians.
And I pray let it bee understood, that it is meerly calcula
I humbly in the last place beseech all, that what is here
tendred with some pains, candor, and good will, may not be re
Religion, and the Gospel, is such a
work, that God and his Angells, and all good men have their
eyes in speciall manner beholding it, and how awefully; then
should all such as have to do with it stand affected? and my
heart gives mee, there should be yet more in it, than what is
hitherto done and seen. I am assured the Commissioners and
Ministers hitherto imployed in it (for all the Calumnies amost of them well deserving it, but the defect
and complaint is, that their vacant places are not yet sufficientpreach (not but that I account Gospel Orthodox
preaching a holy and necessary ordinance, and we should all
blesss God for it) but that many could wish and desire with it
some other parts and duties of Religion,
frequent and reverent use and comfort of the
Sacraments, and other usuall administrations; for without
question, I humbly conceive, they are functions that are prothings (as I shall clearly shew in a more
proper place) and the not right distinguishing of them, doth
cause amongst us some mistakes, if not inconvenience; hence
the people now generally mutter and say, that when they
customarily assemble, they come (as indeed out of a Principle
of nature) to serve and worship God, and not meerly to hear
and bee instructed. Now as for some thousands that are said
to bee converted amongst us by late preaching (my charity
bids mee hope, really to Christ, and praise be to God for it)
yet others in opposition to them complain, that far many more
thousands, for want of preaching, or any other publick duties
of Religion, and the distance and scarcitie of Ministers (at
least such as they will attend to) are ready to make defection,
utter prophanenesse, and neglect,
and contempt of all Religion, wherein no doubt Gods
Glory will suffer, little lesse than it is advanced in the other.
And I humbly conceive this is an impartiall view of the
progress hitherto in the work of Religion, and the Propaga
I conceive it will bee most available to the design, to discoLets and Obstructions lye most in the
way, and after to propound the Remedies and means to promeer words; and I have thought it is no marvell the Apostle
hath so often and emphatically warned us to beware of them,charging before the Lord that they strive not about words;
and indeed if wee look upwards through the whole ages of
the Church;word,
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,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,
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,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, eRemedie worse than the disease, and many can make that
wise use of them, as to bear with them as some petty monusuperstition and Antichristian, without more
ground than his own weak fancie; and doubtless it would be
a course that would much conduce to settle mens judgesuperstation; 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
Cardinall words of Religion, as that
most glorious and awefull name God, oh that wee could conthe Word of God,
Spirit, Heaven, Hell, and all other Principall and fundais, and is not,
much more than what every one thinks that have them fre
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 under
THe word Propagation properly (as every School-boy
knows) signifieth the cutting down of an old Vine,Britains
have received the Title of Christianity, with some of
Henry the eighth, our incorpoEngland, 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 mothe impurest part of all mankind;
Dr. Hamond in practicall Catechisme.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.
NOw partly clearing what wee mean by Propagation, the
word Religion and Gospell come opportunely in. I forReligion 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 preWales 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 uncharisouls 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,
and the
Turtle, and the Crane, and the Swallow knoweth the time
of her comming; and were there not this necessitie from naface and sense of Religion among men, they would grow sa
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 AHeraulds) 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 humabsolute necessitie
to Salvation; now the mistake is, that those Texts and planecessity and efficacy of it, is somenecessity 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, MeditaBooks, to improve that knowledge; But I conGospel, and Orthodox preaching, and beyond all other pri&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,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 SaExercises 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 com(like Iacobs flocks before
the Rods) apprehend and conceive but just as you put beScripture, and the Word of God, but what
undoubtedly is so; much may proceed from their own ignoIlluminati in Spain, the Dervises among the
Turks,
See Burtons religious mePhysick, than
reason; and this I say comes when the fancy like a ship hath overAug. conf. l. 10.
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 acnotions and words,
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,Wales.
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
the reformed Churches hath ever anciently, and doth observe
them, and the charity and hospital
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 blesformal utterance of it, to the excluEngland 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 anUsher in Primord. Eccl. Brit. p. 255.And it is observable, that upon a time when it as
much concerned Christian ReSaxons
unto it,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
Sacrifices of Beasts,
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 unLaws 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,Cradock judiciously observes;
as for instance, That which all Nations, and the better and wiser
sort of men have ever consented and agreed in,
Grotius de jure Bel. & Pacis, p. 6.As Grotius, Hooker, Selden.
THe next word as most proper to follow Preaching, is the
innocent word Saint; and certainly in the true ScriptureChristian, 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 imRome 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
ab
privat. &
THe next and last, is the word Church, and this is of varinumber,
Assembly, or Congregation, either in a good or bad sense;
That rout and company that would have killed Paul is called
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 granEnglish,
Being either Kyrk or Kirk Kyrk auSaxon 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 Dominica, or
Lords house; and our Welch word Eglwys doth more allude to
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 alAras & 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 reveProphaneness, 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) unSolomons; 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 exIohn. 4.
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 SaIerusalem is the place where men ought to worGentiles,
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,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 worPaulinus,
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 aSee Sir Hen. Spelman de non temeand 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 praecino 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 ChriStrain
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 deAchan in the old, and Ananias
in the New Testament.
That the miseries,
tumults, and wars of Christiandome continue as a just
vengeance of God for this sin. And sure I am,I will iay wast your Cities, and bring your Sanctuaries
to desolation. I will conclude all upon this word with a very reIsrael, removing their Camp, and the care and reverence they
had of the Tabernacle,Wa. Rawleigh in Histo. of the World. Pag. 249.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
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 strailight and direction in such things as hapOrder, Decencie, &c.
Cradock doth well observe, wee mistake (sayes he) if
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,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 obserperfect 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 (asuperstition, and prophanenesse, and Antichristian;
all of them I confesse great evills, but surely many times misscupulosities, 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 exsuperstition to be
less than prophanenesse, for superstition is acknowledged to
be a cultus perversus or a kind of Religion looking awry, where
I find the learned deriving the word Prophanenesse from disorder
and confusion; and any degree to the contempt of divine wor
2 I shall mention another mistake of some places of ScripKnowledge 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 counterwhom Christ and
his Doctrin seemed foolishnesse; did wee know what knowimprovement 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 Minithat
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.
helps and means to advance Religion face of Order and Government to be
maintained up,Calvin accompts it
barbarism, and there reckons the Benefits of it, &c. And
the Apostle (no marvell) accompts Helps,
Governments
among the Gifts of the Spirit.
For the Ministers, I will not for brevity sake enter inQualifications and Gifts; those styles and
titles given them throughout the Scriptures speak their
dignity, as saith Calvin, Quid dici possit Magnificentius:
and the Apostle upon the consideration of it, concludes,
Who is sufficient for these things? And without question,state and condition of Religion in these ages of the
Church, requires more gifts and endowments, than in the
Primitive Times, as the knowledge of the State, and Hiwritings and monuments of the
Pillars of Religion, the antient Fathers, the skill in the
Original Tongues, and other Sciences; without which
I confess one may be a good Christian, yet hardly can I
able or accomplished Minister,
without at least a competent Measure of them; and to
admit of others meerly illiterate, and upon the accompt
of some spiritual Notions, and well-meaning men, withscorn and contempt upon the Calling, and all ReligiWales, as many would make beIgnoramuses. Praise be to God,
we have (I dare say) an able and knowing Gentry as esimiles to tickle the affections, if the honour
and reputation of the Ministery will be resolved to
be maintained; else I know who will best gain the stile
of Teachers.
scandalous Ministers to come in:
Those that were ejected, doubtless many of them did
but well deserve it; yet of those I accompt some more
tolerable than others; as those of some lighter bleHarvest is great, and labourers few: and that
for want of a supply Gods worship and service is in hazard
to suffer among us. In such an exigence, we should not
so much stand for whom we could wish, but accept of
such we needs must have, and give place to a Rule wise
Men have, sometimes to admit of an Evil, rather than an
Inconvenience. And though haply they may want the way
and gift of Preaching, yet they may have those gifts, that
may be of other special uses to Religion: If they may
not be so good for the Pulpit, they may be for the Presse,
and such services of Religion. I might here start a
Tongue or Hand hath done most
service to God in his Church: The Apostle sayth, his
speech was contemptible, and his letters powerfull. I will
not enter into the bowels of this Question, but leave it
to the judicious; only I suppose with submission, that
had it not been the Pen and Writings (next the ProviAug. &c. who makes it his
excuse to withdraw himself from his former profession
of Rhetorick;Reynolds,
who was held not to be so well gifted for utterance; and
preaching, said, Evangelizo manu & scriptione, what he
could not so well with his Tongue and voiec, he preachhis hand and pen; So I say, for such as cannot
with us passe so well for preaching, may at least for their
other parts and abilities be at least accompted of us as the
Gibeonites of old to be Hewers of wood, and Drawers of
water for the house of God;
Wales for the Controversaries, and for the
translation of ancient and modern Books into the language,
which is something wanting of things in that kind, and
hath but its meer antiquity to credit it: For which pains
I humbly conceive, they might well be accompted
Members of the Ministery, and be accordingly incouCatechystae and Lectores of
publick
preaching the word.
Rules in reading the Scriptures;
For we have now a dayes an aptnesse to be self-conceited,
and to prefer our own sense before the foundest inter
gravity and reverence of the function doth suffer;
they instancing the youth of Timothy, who was no ordinary
person, but a rare soul, that prophecies went of him,
and Pauls holy hand was upon him; and is said to be learned
in the Scriptures from a child, which perhaps imports,
not only the Canonical Scriptures, but the whole Iewish
Divinity, sure I am we little value the Councel of a Physician,
Lawyer at the years of some Preachers: I find
that Ierome says, That the Priests would not be permitted to
read the first words of Genesis, until 30 years old, the age
our blessed Saviour is said to begin to preach.
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;Wales containing in common compute above 2000
Communicants, and divers persons of special quality,
hath not, above this twelve month had any setled Migreatnesse 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
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,revenue, to furnish such places
with a due incouragement for an able Minister.
But all this as a Digression, now for our number and 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 CounEngland, or in the Universities, that would gladformes 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 beta
The supply that many designs from the congregatioEnglish or Welsh
books, and that but of one strain and opinion, which,
no doubt may enable, to become good meaning ChristiCalling and Religion; for as
sometimes many may be accompted good Preachers, and
best Christians, so many a good Christian
may be none of the best Preachers, as to the gifts
mentioned, and the publike Ministery.
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,
Eaton and Winchest.Mother great Universities; but as
wholy derivative and subordinate to them,Professors
and Degrees, or thence confirmed, but all will
say, the difficulty is the Matter of Revenue, and Maindifficultie signifies nothing;
and doubtlesse he that hath hitherto given us such a
plentifull tast of his goodnesse, will not in such a matstore 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; begoodly 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
The last Thing I shall propound in order to supply, is,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 as
Having thus briefly shewed our helps and Remedies,
as to the Ministery, I conceive also our Reconciliation
about some trivial differences concerning the Sacra
MUch is the noise and difference concerning the use
of this holy Institution or Sacrament;Calvin in a more than ordiPhrenetici spiritus
hoc saeculo, &c. Truly I look upon it as a judgeFormality; little or no care taken
either by the Undertakers, or the Parents for the mindname 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 perseCircumcision
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 clearContention, more than
Charity; The Objections are so well known, that I
need not (were I able) to resolve them, the Main inCommission
or example for it; yet finding that Families and
whole housholds were baptised,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 TestaCalvin 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 PriCalvin conceives that Infants dying,
and baptised, though wanting faith,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,Augustine, and divers oAustine and the like, were to grapple
with the objections of humane reason against the myAlipeus, 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 conAugustine the doth darkly hint, that from his
Mothers Womb he had some Earnest or symbol of BapBaptisme, which upon his recovery he again delayed:
which places, me thinks, (with all humble submission)
might discover unto us some kind of expedient to remeconfessions 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,praying,
preaching, and the other Ordinances as well, there apviz. That Children first baptised, and comming to the use
of reason, should come to give an account of their faith, and
promises,
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.
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 bapuncharitableness 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 ex
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 conCommunion 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 notoaudacity
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 conforupper Chamber, and in the night time, after Supper,
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 praygesture
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 conSabboth,
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,
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, and have
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 beBurials
they are left like Dogs, &c. Sure I am, the DirectoLondon
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 humof such Nations,
and what they had among all Nations, and esCups 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;
immortality and Resurrection.
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 eDonatists 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 ChriEurope alone, the least of the ototum will hardly amount to make it our SaLittle Flock; for the Word Flock doth imVnites or Ones: so as to make up this flock,
we must have that Charity to look about into oIudgement
and forms.
2 It would be a great Motive to Love and Uni
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 oEvil Spirit of Error,
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 ChariHowel
observes, that the Turkes in their Letanie, pray,
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 disLords
Supper;
Nolens Volens, such infeSinns, 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 DiThere 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
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,
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 consiUnity of verity. 2. The Unity of Perswasion.
3. The Unity of Charity. 4. The Unity of
Authority. 5. The Unity of Necessity,
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 WorGrotius; and it would please
God to incline the worthy Ministers and Pastors of the
Nations unto the study of Charity (at least among oOh
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
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,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.
Written by the same Author formerly, The Parliament
explained to Wales, 1646.
Written by the same Author (but not yet published) Vox
Sanguinis, or the want of justice against Blood and MurWales, with the corruptions of Iuries, &c.