{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. OR, Some seasonable and modest Thoughts, in order to the furtherance and promoting the affairs of Religion, and the Gospel, especially in Wales. Mainly Tending to the discovery of the evils of extremes, and the spirit of error and dissension, that hinders the success, and the begetting of a due temper and moderation of Judgement, with an universal love and peace amongst us.  
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. Baxter's (the famed Minister of Kiderminster) unto the Author in order to the contents, conceived of very special use to this season and consideration of the godly judicious Ministry.  
London, Printed for N. Ekins, and are to be sold at the Gun near the West end of Paul's, 1659.   

Si quid hic pietati, si quid bonis moribus, si quid sacris literis, si quid Christanae ecclesiae consensui, si quid ulli veritati dissentaneum à me dictum est? id nec dictum esto. Grotius in Proleg. de jure Belli & Pacis.   

To the right Honourable Sir Arthur Hasilrigge, one of the most Honourable members of PARLIAMENT.  
I Pray let it not amuse you that these rude papers salute you from so remote a corner of the Land, 
Wales  by them you may perceive some scantling of the extent of your great virtues and merits, and if they bring along a trouble to you in the perusal (even but of this one page) you may thank your own goodness as accessary to it, who now about 12 years past was pleased to afford a more than ordinary acceptance to some poor leaves of the same Authors, to which these do relate as to matter and subject, entitled The Parliament explained to Wales. And Sir, having remembered you of so much, I will now acquaint you with almost a wonder, & that you will hardly believe: I then as I thought, having been delivered of that birth, yet I have ever since, and still do, go in travail with it; for truly ever since that time I parted from you, at your then house at Islington, I never scarce enjoyed a good hour all along of those leaves, what with reproaches now, threats and dangers then, I praise God, my patience hath undergone no small temptations; 
●or, quid non parliamentum  but how? and how far? you shall briefly otherwise be informed, only let me add, may the Lord send us less Law, and more justice, hoping that those worthies and you, whom God hath so signally owned, and who already have done so great things, and much more is expected from, will hold it no great matter of difficulty, to relieve and rescue a poor oppressed friend (suffering in, and for your Cause) from the fangs of Laws & malicious Malignants. Indeed I did lately, in the late Ld Protectors time, make some special applications to those of my countrymen eminent about him, for my protection and indemnity, but they were so intent upon their ambition, that they would not remember poor Joseph, and what was offered in my behalf to their Sympathy they did not Christian-like lay it to their hearts, but courtier-like clap it in their pockets, for which I wish them forgiveness; But Sir, these leaves, whatever their matter and handling is, I am sure their tendency is good, the first Edition was three years past, to the then Protector; but still my said countrymen, to whose hands, after a chargeable winter journey, I trusted them (it seems jealous they should tell some tales) still obstructed them. This second Edition because mostly occasioned, through some passages unto me, 
M. Baxter  in order to them from an excellent man (whose name I know it precious to you and all good men) I send forth under your patronage (for honest men and books had need to be well guarded these times) for so much as is mine, as I then said, they pretend no higher inspiration, than some harmless reading, and truths (as wise men say) lying in abdito, may haply sometimes be descried amidst the shades of woods and mountains, rather than in the noise and throng of the world: they tend to the discovery of the evils of extremes, and as the same rare soul said, 
M Baxter  all overdoing in the work of God, is undoing: This solely hinders our happiness, and I verily believe, this spirit of dissension was never nearer a discovery then now; and I hope such a spirit as was between Joseph and his Brethren, is making toward us, and then not only England, but great Britain for ever happy, and for ever glorious, and I hope those poor leaves, and especially, what is of Mr. Baxter's, will abundantly contribute towards that great felicity. And truly it is most piteous, 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 shepherds may talk one with the other on the tops, 
In sumsis eorum verticibus pastores confabulantes a mane ad vesperam vix convenirent. Cambden. ex Gyr.  but scarce can meet together in a days travail; so in the many necessaries, and fundamentals, we come all close together yet unhappily, for some lower opinions and circumstantials, we ever stand at distance and will never shake hands: and it would please God all good men would duly lay it to heart, what a wound Religion, and Christianity suffers thereby, and to look beyond selves, & to consider, that even Turks & Pagans are confirmed in their superstitious darkness, by our divisions, and the only way to hasten this great blessing to ourselves, and the world, would be, for all good Christians, especially of the ruling and ministerial rank, by degrees, to suffer those false fires (for lights I dare hardly call them) of passion and prejudice, clean to go out in them, and to let, right Reason, and Grace, God's two great luminaries, kindly to rule and shine in their orbs, their minds and intellects. But HONOURABLE SIR, Not to keep you from your great affairs too long in this Porch, and to end with one word more to myself, truly SIR, I find my drooping thoughts not a little revived, behold the prange disposings of divine providence before our eyes, 
to  that after a harsh Comma given to the Old-Cause and Parliament, methinks like those rivers engulfed into the Earth, after a great space have again their resurrection; or like the glorious eye of Heaven Eclipsed by the saucy moon, recovers and appears to the World in its former luster. These should be wondrous things in our eyes, the same great invisible hand that wrought all this protect, and direct them and you in the great concernments of his name and glory among us. By this much I verily believe you do perceive, I am one that would fain be bungling and doing of some good, might I be but left quietin my privacy to steal through the World, and to be from the injuries, 
Protected  and malice of wicked malignant enemies, and like the snail to retire and live (without molestation) in the shell of my own poor enjoyments is all my ambition, and if your piety will be pleased to prove the Instrument of God to obtain me but thus much, and what compensation for my great wrongs, (in any proportion as they shall be made appear) as shall seem good to justice, I do not doubt but Almighty God will give a plentiful return of blessings into your bosom for it, and my prayers shall ever faithfully be for you and all the other Worthy Patriots at our Helm, for the Lordlong to continue & direct them and you for his glory amongst us, even to the fulfilling of that blessing of the Prophet in these our days, for justice to slow like a stream, and judgement like a mighty torrent throughout all the parts of the Land.  
Honourable Sir, Your obliged, and devoted Servant, John Lewis.   

AN INTRODUCTION, WITH Some modest advertisements touching the Author; and a brief view of the progress hitherto in the affairs of Religion and the Gospel in Wales.  
Good Readers,  
I Shall humbly beg from all of you, that the unworthiness of the Author may not prejudice any truths that here may offer themselves unto you. Many professing themselves to be patriarchs and Masters of Religion in my Country of Wales, 
Evangelizo manu & scriptione, Raynold, in praefat.  I thought myself also a little concerned to bring in my poor mite in the way I was most capable of; and with my Hand, as they with their jongue, 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 God's dealings in my own soul, and have been something versed in Men, and Books of several sorts, though but a slender proficient, and not read only one side (as they say) of the leaf, and those that run in one strain of Opinion, which indeed merely begets stiffness, and obstinacy, and an aptness to jangling and dissension, the only bane of Religion, I might also add, that I was the first of my Country that did publish any thing in order to the Parliament, 
The Parliament explained to Wales. 1646.  and what Reproaches, Dangers, and Discouragements I incurred, I list not to mention; for my part, I envy not any that came in at the eleventh hour, and I hope my portion is reserved for me in a better World. I was in the number of those that were named in the Act of the Propagation of the gospel in Wales, all which together I hope will warrant me 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 witness, I have no design to humour any, or to cross any in the ways and Principles they have laid, but merely to show the dictates of my own poor Judgement and Conscience in a business of so much moment to God, and the good of souls.  
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 be pleased to read and understand without prejudice (which I confess a hard task) they may at last konne me thanks, and find herein something to enable their judgements, to grow up to their affections, and may in good time prove, though the less airy, notional and Talkative, yet the more firm, practical, and peaceable Christians.  
And I pray let it be understood, that it is merely calculated and intended for the Horizon of mine own Country, and as to the State of Religion there, and not to others that are in the higher Regions of Spiritualities; and yet if such may have any benefit, I shall think my labour the more happy, and give God the glory.  
I humbly in the last place beseech all, that what is here tendered with some pains, candour, and good will, may not be received with mistakes, and uncharitableness, in confidence whereof I shall proceed.  
The advancement of Religion, and the Gospel, is such a work, that God and his angels, and all good men have their eyes in special manner beholding it, and how awefully; then should all such as have to do with it stand affected? and my heart gives me, there should be yet more in it, than what is hitherto done and seen. I am assured the Commissioners and Ministers hitherto employed in it (for all the Calumnies against them) wanted not much zeal and real good intentions therein; they put out most of the old Ministers, and for aught of them I know, most of them well deserving it, but the defect and complaint is, that their vacant places are not yet sufficiently supplied, and those that are come into their places, are such, that make it their whole work and business, most of all, only to preach (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, 
conandum est inter Christianos, ut publica religionis facies existat. Cal. Instit. lib. 4. cap. 20.  and some more provisions for the frequent and reverent use and comfort of the Sacraments, and other usual administrations; for without question, I humbly conceive, they are functions that are proper and pertinent to the Ministers, and they are the means to maintain the face and visibility of Religion (if not some sense and reverence of God among the common people) indeed Religion, or divine worship in a larger sense, and the gospel, (though pity they should ever be parted) are not altogether the very same things (as I shall clearly show 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 merely to hear and be instructed. Now as for some thousands that are said to be converted amongst us by late preaching (my charity bids me 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 public duties of Religion, and the distance and scarcity of Ministers (at least such as they will attend to) are ready to make defection, and fall away to popery, if not utter profaneness, and neglect, and contempt of all Religion, wherein no doubt God's Glory will suffer, little less than it is advanced in the other.  
And I humbly conceive this is an impartial view of the progress hitherto in the work of Religion, and the Propagation of the gospel amongst us, for the help and furtherance whereof I shall further offer unto you what followeth.  

The hindrances of the success of Religion, and the Gospel, discovered.  
I conceive it will be most available to the design, to discover, first what Lets and Obstructions lie most in the way, and after to propound the Remedies and means to promote it; Certainly our Lets and hindrances of success, proceed from some mistakes and dissensions amongst us; and I have often mused seriously, wherein this spirit of error and discord doth lie; and in my poor judgement it chiefly lurks in mere words; and I have thought it is no marvel 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 we look upwards through the whole ages of the Church; 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  we shall find they have been ever unhappy and fatal to it; one word, 
Arianism.  or rather syllable or letter, rent and ruined the ancient glorious Church of the East, and Mr. Calvin bemoaning the same unhappiness 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, says he, ob nudas voculas digladiari, so brabble and quarrel about words, that veritas altercando amittitur, & charitas odiose rixando dissolvitur, Truth, Love and Charity, was lost and gone. And it please God we had not cause to make it our own complaint in these days; I verily think there hath not been an age more guilty of this vanity and unhappiness than we are. I list not hear to offer you a list of the words we contend and differ about, I believe there is scarce a word that belongs to the Body of Religion, whether those from Scripture, or used in divinity, and the Church, that hath been left unquarrelled with by some or other; and I pray God the word Scripture itself, 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 civil use, are gainsaid (such a turbulent Villain is this spirit of Error and dissension) 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 custom 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 harmless 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 charity, I conceive is a remedy 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 be a labour well bestowed, for some able hand, to open and explicate all such words in Religion, as the Vulgar take offence at, that everybody might not call this and that superstition and Antichristian, without more ground than his own weak fancy; and doubtless it would be a course that would much conduce to settle men's judgements, and allay their differences, and a means to avoid that other mischief, and cause of variances, our proneness to be falling and reeling from one extreme to another, as our care to shun superstation; we slip sometimes into a worse angle, and wider from Religion, which is profaneness; 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 people those main and Cardinal words of Religion, as that most glorious and awful name God, oh that we could consider what we speak when we name it! the Word of God, 
Mirabilis iste animus usque ad horrorem stupendus. August. in confes.  the Spirit, Heaven, Hell, and all other principal and fundamental 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 groundwork, do but swell and distemper the fancy, and thence the strange opinions and imaginations of many poor well-meaning souls in these days,  
Thus far of words in general, as they foment our Error and dissensions; I will now offer as for our present design, to open some usual 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 schoolboy 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 enlarge, and in that signification we 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 we may call the ancient Propagation, as in the primitive times, people from infidels and Pagans were converted to acknowledge and believe Christ, &c. And as multitudes and Nations did come so to believe, this was called the Propagation of the gospel; 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 the first of the World, as all Histories and Antiquity doth grant, and also to the honour of our Nation, we 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, we are much improved in all points of civility, and Religion, far 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 general name of Christians, and yet are dissolute, and unchristian, and unholy in their lives, and brought by means of the gospel, and converted, into a better state of virtuous and holy Christian living, and fear of God, and in this sense we 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 general term and in gross, are thought to be the impurest part of all mankind; 
Dr. Hamond in practical catechism.  it is able to shame us eternally, to hear how the Turks and Mahometans do exceed us in our lives, with whom drunkenness 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, piety, and charity, their justice, Temperance, and other moral virtues, 
Mr. Ross on the Alcoran.  to be main causes of the growth of Mahometanism; and on the contrary, our irreverence and neglect of Religion, and loose lives, to be the main hindrance 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 we mean by Propagation, the word Religion and gospel come opportunely in. I formerly hinted, they are not altogether the same; for as mankind, we have all a common interest in Religion, but as Christians and believers in Christ we belong to the gospel; by the mere 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 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 believers and Elect in Christ are the better for; Now upon a reckoning, I presume hardly the moiety, or half the people in Wales would be granted to belong unto Christ and Salvation, but admit the number more or fewer; now the gospel 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 soul's behoof and benefit, yet for the honour and glory of God as mere Creatures, there ought to be something whereby they might testify 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 coming; and were there not this necessity from nature in respect of God, there is another necessity from the respects of human commerce and society, 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 exemplify unto the Judicious, therefore along and together with the preaching of the gospel, well were it that some reverence & decorums of Religion were thought good to be maintained, for the containing of all men in the awe and apprehension of God, and the maintaining of civil honesty in their actions and dealings; And it would much avail to this, to have the Administrations more duly 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 scarce 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 ruin, 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 gospel is coincident with this) but so much mistakes and abuse there is concerning it, that the spirit of dissension seems to be so wreathed about it, that I dread to attempt the meddling with it; but if the good Reader will be charitable, and think me 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 he mind, that the design of my pen is in this, and the whole, for Moderation, and against the evils of extremes; I will not trouble you with the several 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 heralds) proclaiming and making known to the World, that great Mystery hid from all former Ages, that Jesus Christ the Son of God was incarnate and born of a blessed Virgin, &c. to be Saviour of the World, and the publishing of this, and the other heavenly doctrine of Christ, as the resurrection, and the fundamentals of Faith, is, I humbly conceive to be, the preaching meant in the Scripture sense, and to know and believe this, there is an absolute necessity 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 we are by course of Ages born where Christ is owned and believed 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 be of very special conveniency and necessity for us, and our improvement in the knowledge and ways of God, so it be right, Gospel, and Orthodox preaching, and beyond all other private helps and means, when it is a public 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 kind to believe 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 believes at least to some glimpses 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 toleration 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 hymns, 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 only 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 voice.  
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 Jacobs' 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 well 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 fancy before the soundest Interpretations, hence, and the like, the strange opinions, and crazed extravagancies of many in these times (as those we call Quakers, and others deluded, but haply 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 Burton's 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 physic, 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 persuade them unto the duties and practices of a holy life; so that many that have a desire to fear God, and to lead honest virtuous 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, clothe 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 practise 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 tolerable 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 saviour, 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●●y of such times doth much balance 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 Lord's Prayer, at least sometimes in compliance with the people's 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 mere 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 believe with those, that the Apostles, and the Church after them, ever used it in their devotions, and the first I find that gainsaid 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 endeavoured to take away the use of the Lord's 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 odour 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 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 ways, 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 late 
* As 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 Scripture-sense the word sounds alike, as the word Christian, believer, 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 the Church, as a stile of honour 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 signify a total opposition to earthly things, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ab {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. private. & {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, unearthliless. So that earthli-mindedness, and worldliness, and Saintship is inconsistent; for my part I heartily wish all would labour 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or Church, and I believe had the Translators foreseen what strife there is about the word in our days, they would have used some other word, for some now violently would restrain the word only 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 be 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, or Dominica, or Lord's house; and our Welsh word Eglwys doth more allude to {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, 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 supreme 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 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 arras & Templa, their Rites and places to worship; and indeed such a strong bias, 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 extreme, profaneness, 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 extreme) 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 saviour 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 honour 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 extreme, and persuade 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} imports in the New Testament, John. 4.  as for that place commonly alleged 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 saviour's scope there was to take off that fond conceit of the Jews, that only in Jerusalem is the place where men ought to worship, 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 Jews, 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 cometh, and now is, that the true worshippers 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 show how Adam before he sinned had a place in Paradise, to worship God, the patriarchs, their Altars, and the primitive Christians, the first thing they did after the storms of persecutions was over, 
Euseb. Eccle. Hist. lib. 6. 53.  was to build Churches and Oratories, and with what joy and solemnity you may see by that famous Oration of Paulinus, which for brevity I omit, and refer you to the place.  
And for the next and last observation upon this word, if I do distaste 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 God's Judgements in Tit. Sacrilege. pub. 1654. In annot. Cas. p. 31. Miror non terreri eos qui vetus Testamentum legunt Achanis, qui novum Ananiae example, & 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 idolatry; 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 be superstition, which many times is not so, and so make good our saviour's 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 near 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.  
And absolutely thinks (a place well worthy the perusal of Princes and governors 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 jay 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 admitted, that he so long before should foretell the humour, and as it were, the fortune, of Religion in these days; he there discoursing of the army of Israel, removing their Camp, and the care and reverence they had of the Tabernacle, 
A remarkable passage, or prophesy of Sir Wa. Raleigh 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 worshipped, and served, is accounted a kind of popery, 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 men's fancy, 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, clothing 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 itself, the faith of men will soon after die by degrees, and all Religion will be held in scorn, and contempt. Every word and syllable is his own, to be seen in the cited place, and whether it was the foresight of a great Brain, or prophecy, I know not, but I pray God it may prove a false one.  
I further humbly conceive as I showed formerly from words, so also our mistakes and dissensions 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 external worship, as Order, decency, &c. 
Gosp. lib. p. 58. p. 117. 13, 15.  as our Mr. Cradock doth well observe, we mistake (Says he) if we take the Scriptures to be aphorisms, Canons, and Theorems, and where they hold forth no light, he refers us to the laws of Nature and right Reason, the custom and practice of the Saints in their Generations, for says he, if it hath been a general custom 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 (Says he) for my part, when I observe any custom 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 customs of God's people, and judgement of our forefathers are to be observed. The Scriptures no doubt, are perfect and all-sufficient as to those ends God hath ordained them, that is, to reveal unto us the doctrine of Faith and Salvation, but as to other appurtenances to the state and solemnities of Religion, and external worship (about which our unhappy quarrels are) well were it we could suffer ourselves to be guided by the Judgement and Rules mentioned; the want of this is our proneness to reproach each other with superstition, and profaneness, and Antichristian; all of them I confess great evils, but surely many times misunderstood, which causeth so much scupulosities, tortures of conscience, and uncharitableness 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 expressly warranted in Scripture, is of some perilous consequence; and of the two great evils, I humbly conceive superstition to be less than profaneness, for superstition is acknowledged to be a cultus perversus or a kind of Religion looking awry, whereas profaneness in its proper sense is the great opposite of Religion; and yet such a prejudice and mistake there is about then that we easier and with less reluctancy rush into Prophanene than into superstition.  
I find the learned deriving the word profaneness from disorder and confusion; and any degree to the contempt of divine worship, and the places, imports the guilt; and were these words rightly rendered and understood, 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, alluding to the Hebrew Babel & prophanatio a fano.  doubtless 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 wrestled 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 wisdom of this World, and such other places, whereby simple people are brought to conceive hard thoughts of God's excellent gifts, and ignorance most strangely promoted, the consequence whereof I leave to the Judgement of the wise and truly Religious; doubtless the Apostle doth not condemn true wisdom and knowledge, but the false and counterfeit wisdom of the Grecians in those times to whom Christ and his doctrine seemed foolishness; did we know what knowledge is, we would infinitely be taken with the beauty 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 cometh 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 Julian the grand enemy 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 scandal 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 godliness to consider, and that with the Apostle, that the Spirit of the Lord hath diversity of operations, in some after this manner, in others after that, but is the same God which worketh all in all. 
1 Cor. 12.     

THE CONTENTS of the First Part.  

1. SOme modest Advertisements touching the Author, with a short view of the progress in the affairs of Religion, and Propagation hitherto in Wales.  
2 Errors and dissension, the hindrance of the success; and discovery where this spirit of dissension doth lie, which is showed to be in mere words, with rules for the right understanding of words.  
3 Some principal words, as Propagation, Gospel, Preaching, Saints, Church, explicated, with observations; the use of the Law of Nature, and right Reason, as to the affairs of Religion; concluding with a remarkable passage out of Sir W. Raleigh.  
4 Some Texts and places of Scripture, as mistaken, to foment dissension, cleared, and the words Superstition and profaneness, somewhat explained.    

THE SECOND PART.  
THe helps and means to advance Religion among us (next to the ministry, whereof in its proper place) is some face of Order and Government to be maintained up, 
De ea exterminanda cogitare immanem esse barbariem, Instit. lib. 4. cap. 20.  as to keep the Generality in some sense and awe of God (as formerly mentioned) never till these days did I imagine any could be against it. Mr. Calvin accounts it barbarism, and there reckons the Benefits of it, &c. And the Apostle (no marvel) accounts Helps, 
1 Cor. 12. v. 28.  Governments among the Gifts of the Spirit.  
For the Ministers, I will not for brevity sake enter into their several Qualifications 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, 
2 Cor. 2.  the 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 History of the Church, the writings and monuments of the Pillars of Religion, the ancient Fathers, the skill in the Original Tongues, and other Sciences; without which I confess one may be a good Christian, yet hardly can I conceive one to be an able or accomplished Minister, without at least a competent Measure of them; and to admit of others merely illiterate, and upon the account of some spiritual Notions, and well-meaning men, without endeavouring they should be qualified in some measure, as mentioned; is the highway to disfurnish the Church of able and knowing Ministers: and to bring utter scorn and contempt upon the Calling, and all Religion; Neither is it so in Wales, as many would make believe, that we are such Ignoramuses. Praise be to God, we have (I dare say) an able and knowing Gentry as ever; and therefore, we are to wish such a ministry, as will be able substantially to inform the judgement, as with some easy similes to tickle the affections, if the honour and reputation of the ministry will be resolved to be maintained; else I know who will best gain the stile of Teachers.  
Let none hence infer, that I seem to make a gap for any unworthy scandalous Ministers to come in: Those that were ejected, doubtless many of them did but well deserve it; yet of those I account some more tolerable than others; as those of some lighter blemishes, and dissents in judgement, yet of good Abilities, whereof there is store such, they kissing the Rod, and humbled in the sense of their former failings, I could heartily wish they should be restored (at least) to some encouragements to exercise their Gifts and Talents in, and because the Harvest is great, and labourers few: and that for want of a supply God's 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 press, and such services of Religion. I might here start a Question whether the Tongue or Hand hath done most service to God in his Church: The Apostle saith, his speech was contemptible, and his letters powerful. 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 Providence of God) of the former ages of the Church; I can hardly imagine (against such strength of opposition and errors) how Christian Religion, and the pure truths of it could have devolved and arrived to our hands; and those that have done signal services in the Church, was by their pens, as anciently St. Aug. &c. who makes it his excuse to withdraw himself from his former profession of rhetoric; 
Illi professioni prae difficultate spirands, ac dolore pectoris non sufficerem, Conf. lib. 9 cap. 5.  because he spent so much his breath and lungs; and amongst our Moderns famous Dr. 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 preached with his hand and pen; So I say, for such as cannot with us pass so well for preaching, may at least for their other parts and abilities be at least accounted of us as the Gibeonites of old to be Hewers of wood, and Drawers of water for the house of God; 
Iosh. 9  especially such as may be very useful to us in 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 mere antiquity to credit it: For which pains I humbly conceive, they might well be accounted Members of the ministry, and be accordingly encouraged and cherished, and not leave us altogether useless to droop and languish away in sad melancholy, and penury, as they do, &c. neither would; but that others that pretend to gifts of another account, be but encouraged: But with these one or two Cautions; 1. That the able Ministers frequently mind them, not to presume wholly upon the strength of their gifts, and to endeavour to improve this by industry and studying; and to be as in the nature of the Catechystae and Lectores of the ancient times, before they rush into the public preaching the word.  
And that the able Ministers prescribe unto them, and all others, some modest Rules in reading the Scriptures; For we have now a days an aptness to be self-conceited, and to prefer our own sense before the foundest interpretations.  
And that they do not over young press into the public ministry (a fault much in these times) whereby the 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 Paul's 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 Jewish Divinity, sure I am we little value the council of a Physician, 
Nisi quis apud Heb. 30. ann. impleverit nec principia Geneseos legere permittitur. Seld. de suc. Heb. p. 442.  or Lawyer at the years of some Preachers: I find that Jerome 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.  

The Wants, and Remedies for a supply of Ministers among us in Wales.  
I confess 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 still to this instant, that many principal Towns of Wales want Ministers, or any use of the administrations publicly 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 settled Minister; the greatness of the impropriation, being at least 1000l. per annum, with the appurtenant profits, and the smallness of the stipend being but 20ls . per annum being the cause of our unhappiness: I could heartily beg a Minister suitable to the gravity and consider ableness of such a place; and I doubt not the piety of his highness and those in authority under him, 
tithe.  will find a competency out of such a revenue, to furnish such places with a due encouragement for an able Minister.  
But all this as a Digression, now for our number and 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 ministry.  
I doubt not, and know there are many of our Countrymen 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 encouragements answerable to their minds; but are kept back because of their incapacity with the judgement and forms of others, under whose checks their disposition can hardly stoop, and pity it is to hear how many ingenuous and hopeful persons droop and hang down the head, especially in the Universities, resolving any other course of life and profession, rather than the ministry: 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 Churches (though I could wish any way would do the business) 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 doubtless 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 accounted good Preachers, and 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 public ministry.  
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 highness, whose goodness we lay claim to) as to have a dispensation for a college or two among us in Wales, 
Such as Eton and Winchest.  would, doubtless, highly advance us for a supply of able Ministers; but this wish, without the least entrenchment unto our two Mother great Universities; but as wholly derivative and subordinate to them, 
An honest way for a college 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 highness the Protector hath his smile towards, the Word difficulty signifies nothing; and doubtless he that hath hitherto given us such a plentiful taste of his goodness, 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 bishoprics, which are slipped into several private hands, upon easy Bargains: 
* And some are opinioned there might an easy 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 entreat 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 clothe 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 colleges of this land; But some will say, all this was done in times of blindness 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 to our name from posterity, let us not stick to lay forth ourselves in such Deeds: and I doubt not but it would be much acceptable to God, and all Men of virtue.  
The last Thing I shall propound in order to supply, is, That I could wish the Gentry would more freely devote their Children (like so many Samuels) unto God and his ministry. This doth much slead the Romish Dame in her heights of Glory and Pride, by engaging the best ranks and Nobility in their ecclesiastic Orders. And though I aim not at such a grandeur, and splendour as they; yet to choose them out of the better sort for the ministry (I humbly conceive) being thereto qualified, would be an honest and Christian polity to maintain the reputation of the calling; and I could wish all or there's 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 ministry. I confess formerly hitherto we ordained them to the more advantageous professions, as the Law, &c. But I doubt not but God in his good time, through his highness' wisdom, will yet find a way of fair encouragement for his worship and service.  
Having thus briefly showed our helps and Remedies, as to the ministry, 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 itself formerly in the kind as we do about it, which Mr. Calvin in a more than ordinary strain of a pious passion, doth bewail, Phrenetici spiritus hoc saeculo, &c. Truly I look upon it as a judgement, for the great abuse of it; for Baptism was by most made only a kind 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 woeful mischiefs and uncharitableness grows 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 remedy that might be found against the former evils: doubtless Circumcision was a lively Type and Similitude of Baptism, as Mr. Calvin (Methinks 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 find not in the New Testament any Commission or example for it; yet finding that Families and whole households 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 find not in the New Testament any precept, or instance to give the Sacrament to Women: or indeed, any express positive command to keep and change the Sabbath: yet to follow the stream and universal practice of the Church herein being best, and why may we not for baptising Infants do the same. 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 Lord's 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 available for the Dead, then much more must it be for the Living. And if the Primitive Church thought the Lord's Supper necessary to be given unto Infants, 
1 Cor. cap. 15. v. 29.  much more than may we 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 days) to lead us in the use and practise of Baptising them.  
But some of the more learned may say, 
Object.  that among the ancients 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 Austin and the like, were to grapple with the objections of human reason against the mysteries and simplicity of Christianity, and until they had got the conquest, and be throughly resolved and settled, did defer Baptism; and the like might be allowed still, upon the same score: Though it is more proper for Heathens, Jews, and Mahometans, than those that descend from Christian lineage: 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 pass 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 baptised. 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 mother's Womb he had some Earnest or symbol of baptism, or ●t; and yet there confesseth a further desire of baptism, which upon his recovery he again delayed: which places, methinks, (with all humble submission) might discover unto us some kind of expedient to remedy our differences about baptism; and therefore I beseech let none startle and be displeased at me for this expression of my very conscience; that, methinks, 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 less 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 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 coming 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 extremes 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 unity, Consent, and accord among Christians, and less aptness to slip into variety of odd opinions in Religion, there being a constant system 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 ceremony, 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 confess 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 practice of the Church in all Ages, and foment endless Matter of Contention amongst ourselves. And to salve these foul extremes, surely there can be no better Expedient and Mean, than some such Thing that is formerly mentioned.   

The differences about the Lord's Supper reconciled.  
FIrst, some are not satisfied with the usual names, as Sacrament, Communion, Eucharist, or the Lord's Supper, and Breaking of Bread must carry it from them all, I confess 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, etc, may be somewhat an extreme. In the Primitive times, we find, that all baptised, and did believe the Articles of Christian faith, and had no notorious crimes, were accounted capable of the Sacrament. I wish all could express 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 infers other harsh circumstances; as it must then be in an upper Chamber, and in the night time, after Supper, and a few Disciples, and they only Men, and not Women, and their manner of sitting, not as ours; but as my poor 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 do. 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 custom 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 Sabbath, or Lord's day, we find anciently styled 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 Lord's Supper.  
The other less principal administrations usual (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 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 faithful; and loving, &c. (at which there are vulgar cavils) yet during life is employed; and it were to be wished (in due time) there were some additional Explanations of the Act in that behalf in as for Marriages and Burials, and some Sacred Rites accompanying them, I find through all Religions and Nations, that ever have been, which I account from the laws 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 asunder. And therefore doubtless his Name, and some Solemnities answerable, were to go 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 without 
† that 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 allege 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 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 pathetic Conclusion to all that bear the name of Christians, unto Love, Peace, and unity.  
BY this time we have perceived what so much hinders our happiness, 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 dissensions, and every one to pray, and strive to have a part of that healing Spir●t, his highness in his pious Considerations commended to us; alas! that we could but consider how Love and Unity concerns the interest of Christianity 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; doubtless, his Church and People holds some proportion to his greatness and immensity. We read, That in every Nation he that feareth him, and worketh righteousness, is accepted of him; and the Angels are to gather the Elect from the four Corners of the Earth, and before the Throne were of all kindreds, 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, 19 And Europe alone, the least of the other four Parts can most entirely challenges it, and of it the Turk 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 ourselves, how few we do account to be true Christians, and the Godly; and I suppose, upon so rigid an account the totum will hardly amount to make it our saviour's Little Flock; for the Word Flock doth import a number, which upon so severe a reckoning among ourselves as Christians, will in comparison of so vast a body, and mass of men, hardly come up to unites 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 doubtless, did we thus consider the fewness of Christians, even in outward profession, it should move us to more charity one towards the other, how different someve● in some Matters of judgement and forms.  
2 It would be a great Motive to Love and Unity, to consider that the greatest scandal and Reproach the Enemies to Christian Religion hath, is to twitt us with our Differences and dissensions: and were it but to stop their mouths, and to keep off the disparagement and dishonour from our Religion, we should incline all to Love and Charity among ourselves.  
3. It is the only 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 guess. But methinks (with all humble reverence to the Secrets of God) the Lord in his good time will banish the Evil Spirit of Error, and dissension, that hath so long annoyed his Church and People, and breathe 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 baneful and destructive unto it, than dissensions and Errors, and therefore Peace, unity, and Charity must necessarily be thought most advantageous for its recovery and advancement, and this happiness is most feared should betide it, by its greatest enemies, as our ingenious Countryman Mr. Howel observes, that the Turks in their litany, pray, 
In Dedon. 1. p.  that the Discords and dissensions of Christendom may continue, and when ever it falls out otherwise, there are among them very fatal prophecies, 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 Lord's Supper; 
1 Cor. 11. v. 19  and without doubt, not meant by the Apostle as to the toleration of Errors or Divisions. Let us do what we can, Nolens Volens, such infelicities we cannot prevent or hinder. As we commonly say, there must be sins, sickness, 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 be in the terms of Charity, Peace & Unity with each other some excellent 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 persuasion. 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 terms of scrupulosity, stiffness, and opinionativeness, to be the Authors of the Church its misery, and ruin 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 less) 
And certainly no other greater means to advance the Kingdom of Christ. Dr. Hall Serm.  unto their other Nations; and doubtless they would find from the Lord a more plentiful 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 happily met against the Common Enemy of Christendom, long ago had the Mahometan Moon wane 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 ourselves in this Nation. Oh that we would duly consider, that God is the God of Peace; our Saviour the Prince of Peace; his Gospel the Gospel of Peace, and leaving the world, his greatest Legacy he could bequeathe 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 business 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 servant Charity among ourselves; And the writings of the Apostle, though sparing in matters of other great moment; yet Charity, as being that gift of greatest consequence to God's 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 baptism, May all with one heart, and one mouth, glorify God, the Father of our Lord Jesus Christ.  
Deo Gloria, minimis maximo.    

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 murder in Wales, with the corruptions of juries, &c.  
FINIS.