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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A48289	Eyaggeloigrapha. 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 evills of extreams, and the spirit of errour and dissention, that hinders the success, and the begetting of a due temper and moderation of judgement, with an universall love and peace amongst us. All, rationally, materially, and very moderately handled. By J.L. Esquire.	Lewis, John, Esquire.	1659 (1659)	Wing L1840A; ESTC R218109	32,748	45

sense whereof is much feared will be lost among us in Wales without some better course be taken what some of our Preachers alledge to the people that there is no mention in Scripture but only we read our Saviour and others were only buried c. I shall desire humbly and friendly to acquaint them that where only Burying and Burials are only named yet by implication they must understand such Burials were according to the Customs and Rites of such Nations and what they had among all Nations and especially the Jews I refer you to the learned to be informed 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 how much more should Christians have some solemnities at least to affect the common people with the sense of the immortality and Resurrection A pathetick Conclusion to all that bear the name of Christians unto Love Peace and Vnity BY this time wee have perceived what so much hinders our happinesse and the Prosperity of Religion among us That it would please God all set their Thoughts and Endeavours to avoid all means that tends to Strife and Dissentions and every one to pray and strive to have a part of that healing Spir●t his Highnesse in his pious Considerations commended to us alas that we could but consider how Love and Unity concerns the interest of Christianitie in the World There are those that simply imagine like the Donatists of old that think none belong to God and are to be saved but such of their own Judgement and Opinion and those confined to this narrow part of the world doubtlesse his Church and People holds some proportion to his greatnesse and immensitie We read That in every Nation he that feareth him and worketh righteousnesse is accepted of him and the Angels ar to gather the Elect from the four Corners of the Earth and before the Throne were of all Kinreds and Tongues Nations They that make the favorablest computation for the extent of Christianity and dividing the World into 30 parts the Christians part is as 5. the Mahometans 6. and Idolaters 19. And Europe alone the least of the other four Parts can most entirely challenges it and of it the Turke hath his share and consider what a share and portion the Pope holds the Remainder being but share and portion of the Reformed Churches in comparison of which be it considered how little a share and piece our Land and Nation is and consider amongst our selves how few we doe accompt to be true Christians and the Godly and I suppose upon so rigid an Accompt the totum will hardly amount to make it our Saviours Little Flock for the Word Flock doth import a number which upon so severe a reckoning among our selves as Christians will in comparison of so vast a body and masse of men hardly come up to Vnites or Ones so as to make up this flock we must have that Charity to look about into other Quarters and Regions of the World And doubtlesse did we thus consider the fewnesse of Christians even in outward profession it should move us to more charity one towards the other how different someve● in some Matters of Iudgement and forms 2 It would be a great Motive to Love and Unity to consider that the greatest scandall and Reproach the Enemies to Christian Religion hath is to twitt us with our Differences and Dissentions and were it but to stopp their mouthes and to keep off the disparagement and dishonour from our Religion we should incline all to Love and Charity among our selves 3. It is the onely probable means to set up the Kingdom of Christ in the World how to advance it in the World and by what Means I leave others to their guesse But me-thinks with all humble reverence to the Secrets of God the Lord in his good time will banish the Evil Spirit of Error and Dissention that hath so long annoyed his Church and People and breath such a Spirit as that betwixt Joseph and his brethren into them For I conceive it somewhat rational that some such thing may be for let us look up into the former state of the Church and we shall find nothing hath been more banefull and destructive unto it than Dissentions and Errors and therefore Peace Vnity and Charity must necessarily be thought most advantagious for its recovery and advancement and this happiness is most feared should betyde it by its greatest enemies as our ingenious Countryman Mr. Howel observes that the Turkes in their Letanie pray that the Discords and Dissentions of Christendom may continue and when ever it falls out otherwise there are among them very fatal prophesies as in the Turkish History you may see There are those that hold it necessary there should be Heresies and Divisions among us from that Text Opportet esse Hereses c. These words were but occasionally to the Corinths upon the disorder at that time among them concerning the Lords Supper and without doubt not meant by the Apostle as to the tolleration of Errors or Divisions Let us doe what we can Nolens Volens such infelicities we cannot prevent or hinder As we commonly say there must be Sinns Sicknesse and Evils in the world not that we should give way to them but rather because they will needs come upon us we should use the more Care Endeavour and Diligence to avoid and prevent them And that above cited place There must be Heresies sounds alike with that place Matt. 18. v. 7. It must needs be that offences come but woe to that Man by whom the offence comes By the title you see here we may discern how it concerns all who bear the name of Christians to be in the terms of Charity Peace Unity with each other some excelent men I find that hath laid this very much to heart as Sir Ed. Sandies who as the Epistolar saith gave such a blow to Popery that such another would make his Tower fall about his ears writing at least 50 past besides those many passages of state it contains many observable things as to our times and all upon the deep sense of the miseries of Christendom and its distraction and what rare passages he propounds for the remedy upon those 5 sorts of Unities to be considered 1. The Unity of verity 2. The Unity of Perswasion 3. The Unity of Charity 4. The Unity of Authority 5. The Unity of Necessity I leave to the judicious and charitable and refer the knowing Reader and all in authority to ponder I cannot but mention that he there charges all that are in extremes and those in all parties that stand in the termes of scrupulosity stiffnesse and opinionativenesse to be the Authors of the Church its misery and ruine of the glory and grace of Christendom a List of such Worthies we also find and

of the calling and I could wish all or thers to be observant of the Genius and disposition of their Children and they of the sweetest nature to assign over to the service of God and a supply of his Ministery I confesse formerly hitherto we ordained them to the more advantagious professions as the Law c. But I doubt not but God in his good time through his Highnesse wisdom wil yet find a way of fair incouragement for his worship and service Having thus briefly shewed our helps and Remedies as to the Ministery I conceive also our Reconciliation about some trivial differences concerning the Sacraments and the other administrations would avail our design which I shall humbly offer The Authors Modest judgement about Baptism and reconciling the Differences MUch is the noise and difference concerning the use of this holy Institution or Sacrament a misery it seems as I may say fatal unto these last times the Church never troubling it self formerly in the kinde as we doe about it which Mr. Calvin in a more than ordinary strain of a pious passion doth bewail Phrenetici spiritus hoc saeculo c. Truly I look upon it as a judgement for the great abuse of it for Baptism was by most made onely a kinde of Formality little or no care taken either by the Undertakers or the Parents for the minding or instructing of the Children in the holy Things and Promises of it and this is the cause why so many Christians are in name and title only so few indeed and really so And hence every one thinking himself as good a Christian as another because they say Christened The bad or rather no Christian reproaches and persecutes the good and wofull mischiefs and uncharitablenesse growes betwixt all sorts And though this be sad yet wholly to deprive Infants of the Benefit of Baptism is I humbly conceive of worse consequence especially there being a golden Mean and Remedie that might be found against the former evils Doubtlesse Circumcision was a lively Type and Similitude of Baptism as Mr. Calvin me thinks unanswerably makes good and though in some Externals and inconsiderable points it holds not yet in the substance as serving to the same use and ends as Mortification Remission of sins and Promises of Grace Circumcision and Baptism doth so clearly face and answer each other as I see no colour for any to stand out but such that love Contention more than Charity The Objections are so well known that I need not were I able to resolve them the Main indeed is we finde not in the New Testament any Commission or example for it yet finding that Families and whole housholds were baptised it is as likely as not that Infants might be amongst them as there where the Keeper of the Prison is said to be baptised and all his straightway most probably his Children and Infants were in the number We finde not in the New Testament any precept or instance to give the Sacrament to Women or indeed any expresse positive command to keep and change the Sabboth yet to follow the stream and universal practise of the Church herein being best and why may we not for baptising Infants do the same Let us but look up to the Primitive Church and we shall find that they did not only baptise Infants but gave them the Lords Supper as Mr. Calvin confesseth and is used in some parts of the Eastern Church still And what say we to that dark place of the Apostle which he makes the great Argument of the Resurrection the Baptising for the Dead whence is evinced That if Baptism was thought to be availeable for the Dead then much more must it be for the Living And if the Primitive Church thought the Lords Supper necessary to be given unto Infants much more then may wee think Baptism c. Mr. Calvin conceives that Infants dying and baptised though wanting faith and those requisites believers in years have that God may have some more secret mercies and irradiations of his countenance upon them suitable to their condition We find our Saviour a great friend of little ones taking them into his arms and blessing them and reproving his Disciples for hindering them saying Of such were the Kingdom of God were it but to imitate him let us descend into all the tenderness and compassion as may be of them having the whole Church of God until a few of these last worst dayes to lead us in the use and practise of Baptising them But some of the more learned may say that among the Antients we find many were not baptised until they came to good years as St. Augustine and divers others c. This makes nothing that though some particular men for some reasons were not then baptised until good years but that the generality and those that descended from Christian Parents were baptised Infants Some as Austine and the like were to grapple with the objections of humane reason against the mysteries and simplicity of Christianitie and until they had got the conquest and be throughly resolved and setled did deferr Baptism and the like might be allowed still upon the same score Though it is more proper for Heathens Jewes and Mahometans than those that descend from Christian linnage It seems as by what he says of his friend Alipeus ad ipsam Christianam fidem pigrius movebatur that he and other great wits made pauses and came by degree to highest Christianity partly I say as to be throughly satisfied and haply to let the heat and temptations of youth passe over But this was I say but as to some particular men whose condition and conversion was notas usual But generally the Children of Christians is conceived to have been all baptized And as for St. Augustine the doth darkly hint that from his Mothers Womb he had some Earnest or symbol of Baptisme or ●t and yet there confesseth a further desire of Baptisme which upon his recovery he again delayed which places me thinks with all humble submission might discover unto us some kind of expedient to remedie our differences about Baptisme and therefore I beseech let none startle and be displeased at me for this expression of my very conscience that me thinks the piety and wisdom of worthy religions Divines and Ministers amongst us might easily bring about some such expedient by considering the right use of that ancient Rite in the Christian Church called Imposition or laying on of hands other names it hath had which no doubt among other sacred uses from the primitive Church hath been ever used in favour of infant Baptism and the Lord hath been pleased often to consign it with special effects of his grace and blessing to that end And I do not find any of the judicious Protestant Divines or confessions against the right use of it he among them that I find lesse favourable to it is Mr. Calvin but he mainly is against it as a Sacrament

that most Protestants in the learned and charitable Grotius and it would please God to incline the worthy Ministers and Pastors of the Nations unto the study of Charity at least among other though lesse unto their other Nations and doubtlesse they would find from the Lord a more plentifull blessing upon them and their labours which I will close with a sweet wish of an excellent man Oh that our Tongues and Pens were hapily met against the Common Enemy of Christendom long agoe had the Mahometane Moon wained to nothing and given way to the glorious Sun of the Gospel By this we may discern how much it concerns all that bear the name of Christians to be at peace and unity then how much more us among our selves in this Nation Oh that we would duly consider that God is the God of Peace our Saviour the Prince of Peace his Gospel the Gospel of Peace and leaving the world his greatest Legacy he could bequeath was Peace and that we would consider that Divine comparison of the Apostle Though we are many Members yet but one body and make it our great work and businesse to have Charity with each other It is the very mark and badge our Saviour hath left to distinguish us from others By this they shall know you are mine if you love one another And the Apostle as not valuing any thing with it bids us above all things to have servent Charity among our selves And the writings of the Apostle though sparing in matters of other great moment yet Charity as being that gift of greatest consequence to Gods Church and people and in the want thereof it hath most and still will suffer doth most frequently inculcate it and the mention of it runs like a golden vein through all their Writings as intimating how much we should value and practise it above all Notions and Duties whatsoever That we all having one Lord one Faith one Baptisme May all with one heart and one mouth glorifie God the Father of our Lord Iesus Christ 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 Murther in Wales with the corruptions of Iuries c. FINIS Wales ●or quid non Parliamentū M. Baxter M Baxter In sumsis eorum verticibus pastores confabulantes a mane ad vesperam vix convenirent Cambden ex Gyr. to Protected Evangelizo manu scriptione Raynold in praefat. The Parliament explained to Wales 1646. Conandū est inter Christianos ut publica religionis facies existat Cal. Instit. lib. 4. cap. 20. 1 Tim. 2. 6. 4. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Arianism Instit. lib. 1. c. 13. Sect. 3. Usus penes quem arbitrium jus norma loquendi Hor. Mirabilis iste animus usque ad horrorem stupendus August in confes. And the old Ministers with us know it home in this sense Dr. Hamond in practicall Catechisme Mr. Ross on the Alcoran Ier. 8. Legitimum cultum definit ut genus humanum sub obsequio contineat Cal. Instit. lib. 1. cap. 12. Objection Exod. 36. 4. Gen. 30 See Burtons religious melancholy p. 739. Inciderunt in desiderium curiosarum visonum digni habiti sunt illusionibus Aug. conf. l. 10. Psa. 39. 1. Socrat. Eccl. Hist. This is mentioned as only to the state of Wales Dr. Usher in primord. Eccl. Brit. p. 255. 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 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. In his Gospel liberty Iuris naturalis esse colligitur id quod inter omnes gentes aut moratiores tale esse creditur Grotius de jure Bel. Pacis p. 6. * As Grotius Hooker Selden Act. 19. 32. Being either Kyrk or Kirk Kyrk autem Kerk Church sensu primario significant curiacam seu dominicam domum Seld. de Syn. p. 276. As the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} imports in the New Testament Iohn 4. vers. 23. Euseb. Eccle. Hist. lib. 6. 53. Act. 19. 37. Rom. 2. 22. See Sir Hen. Spelman de non temerandis Esclesiis and Mr. Clarks mirror of Gods Judgements in Tit. Sacrilege pub 1654. In annot. Cas. p. 31. Miror non terreri cos qui vetus Testamentum legunt Achanis qui novum Ananiae exemple haec vel praecipua causa est cur ●am diu bella durant non tanum quià propter ist a utrinq bellatur verum etiam quia Deus contemptum sui sic ulciscitur Levit. 36. 37. A remarkable passage or prophesie of Sir Wa. Rawleigh in Histo. of the World Pag. 249. Gosp lib. p. 58. p. 117. 13 15. Aug. Epist. 86. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} alluding to the Hebrew Babel prophanatio a fano 1 Cor. 12. De ea exterminanda cogitare immanem esse barbariem Instit. lib. 4. cap. 20. 1 Cor. 12. v. 28. 2 Cor. 2. Illi professioni prae difficultate spirands ac dolore pectoris non sufficerem Conf. lib. 9. cap. 5. Iosh. 9. Nisi quis apud Heb. 30. ann. impleverit nec principia Geneseos legere permittitur Seld. de suc Heb. p. 442. Llanbadarn vaur in Cardigan shire Tyth Such as Eaton and Winchest An honest way for a Colledge Revenue * And some are opinioned there might an easie discovery out of such profits that might without offence to any be found for the advance of so pious a design Graves excitarunt in Ecclesia iurbas nec tumultuari desinunt Instit. lib. 4. cap. 16. Acts 10. Fact tatum fuit in v●ter●ri Ecclesia ut ex 〈◊〉 Aug. constat Instit. cap. 16. lib. 4. sect. 30. 1 Cor. cap. 15. v. 29. Quos pleno lucis suae fulgore illusttraturus est dominis cur non iis si ita libuerit exigua scintilla irradiaret Sect. 19. ut supr● Object 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. Ubi gratia illa conferri defi●a quor●um pertinet manu impopositio I●sl lib. 4. cap. 19. Talem ergo manuum impositionem laudo restitutum in purum usum velim Sect. 4. ibid. Hac disciplina parentum ignavia accuerur major in populo Christiano fidei consensus Nec temere novis peregrinis dogmatibus abriperentur c. ibid. Dr. Taylor in the great exemplar c. Part. 3. 122. Marriages Burials † that is some presence of the Minister See Godw. Antiq. 285. See Rab Modena trans 1654. The Humiliation 24 of March 1654. Motive 1. In Dedon 1. p. 1 Cor. 11. v. 19. In his Speculum Europae or vie of Religion in the Western part of the world p. 139. p. 201. In Annot. in Cass. And certainly no other greater means to advance the Kingdom of Christ Dr. Hall Serm. Pet. 4. 8.