A MODERATE MESSAGE TO QUAKERS, SEEKERS, AND SOCINIANS, By a FRIEND And Wellwisher to them all. OR Some Arguments offered to clear up three points in difference betwixt them and others, viz. the Baptism with Water, the Right of Administration in this Age, and the Preexistancy of the Son of God to his being conceived of the Virgin. By JOHN CHILD. Job 32.9, 10. Great men are not always wise neither do the aged understand judgement, therefore I also will show my opinion. 1 Cor. 4.5. Judge nothing before the time. Printed in the Year, 1676. A Moderate Message to Quakers, Seekers, and Socinians, by a Friend and Wellwisher to them all, etc. IT is the common understanding of the Professors of this Age, that the Quakers, (so called) do deny that Baptism with water is now a duty incumbent upon Christians; and that the Seekers so called, do deny that any persons have a right in this Age to Administer it, although they do grant it to be a duty; and also that the Socinians, so called, do deny that the Son of God (out blessed Saviour, called Jesus Christ) had a Being or Existency before he was conceived of the Virgin: Now, although my tenderness and respect towards them all is not small (it being the natural Issue and ●es●●ts of my Principles, who profess myself a Latitude man, ●o lov● all mankind, more especially those tha●●ppear to be (in their way) sincere Professors of Religion) yet I must crave leave for Truth's sake (though never so small) to show mine opinion to this end, that we might arrive at such an Oneness as at least to maintain some amicable correspondency one with another, in order to a conviction by cool and sedate Debates, without Exasperation and Raillery (things undoubtedly hatched in Hell) which never sprang from Michael) who, though Disputing with the Devil, the greatest Heretic in the Creation, yet durst not bring Railing accusations against him, but said, The Lord Rebuke thee: I do therefore coolly and kindly say to all the three Sects of Men before mentioned, that I humbly conceive in the three points stated, that they are out of the way, and besides the Truth, and that Baptism with Water is now a Duty incumbent upon Christians, that there is some, even in this Age, have a right to Administer the same; and that the Son of God, our Blessed Lord and Saviour, had a Preexistency to the Virgin's conception, for the clearing up of which, we offer these following Arguments relating to each point in its Order. Baptism with water in force to this day: proved as followeth, Arg. 1 That Administration that was given from Heaven as a Duty in common to the Penitent or comers to Christ since the Ministration of Moses is in force still even to this day. Major. But Baptism with water was an Administration given from Heaven as a duty in common to the Penitent or comers to Christ since the Ministration of Moses, Ergo, Minor. It is in force still. This Argument as a fruitful Root yields us these five proper and useful branches, (viz.) 1. That Baptism with Water was a Ministration from Heaven. 2. That it was a Duty. 3. That it was a duty in common to the Penitent, or comers to Christ. 4. That it was since the Ministration of Moses. 5. That it is in force still, the proof of which (I think) establishes the Argument in all the parts of it. And first, That it was from Heaven we thus prove. Arg. 2 If Baptism with water was not from Heaven, Major. than it was of Men, or else John did administer it of his own head. Minor. But it was not from Men, neither did John administer it of his own head, Ergo, It was from Heaven. Arg. 3 That it was not of Men we thus prove. Major. If the Ministration of water Baptism was of Men, and not from Heaven, than there was some Author of it before John Baptist from whom he received it. But there was no Author of it before John, from whom he received it, Minor. Ergo, it was not from men. Arg. 4 The Major is good; the Minor we prove thus. If there was some Author or beginner of this Ministration before John from whom he received it, than it is somewhere plainly and convincingly discovered. But It is not where plainly and convincingly discovered, Ergo, it was not so. And that it was not of his own head, We thus prove. Arg. 5 If it was of his own head, than it was a bare Invention and Tradition of man. Major. But It was not a bare Invention and Tradition of man, Ergo, Minor. it was not of his own head. Arg. 6 That it was not a bare Invention and Tradition of man, we thus prove. Major That which our Saviour Christ submitted to as part of his work, was no Invention or Tradition of men. Minor But our blessed Saviour did himself submit to John's Baptism, Ergo, It was no Invention of Tradition of men. The Minor is ungainsayable, The Major we prove thus. Arg. 7 If our Saviour had submitted to the Invention and Tradition of men, Major than he had undervalved his own Authority, and opened a door for an Innovation in Religion. Minor But our Saviour did do neither of these, Ergo. And that it was neither of his own head, nor from men, but indeed from Heaven, we thus prove. Arg. 8 That which was Righteousness to submit to: Major and Sin and Rebellion to reject, undoubtedly was from Heaven for nothing but the Authority of Heaven can constitute these two things (viz.) Sin and Righteousness. Minor But it was Righteousness to submit; wickedness and Rebellion to reject John's Baptism, Ergo, it was from Heaven. The Major none will deny: the Minor is proved from plain Scripture, Mat. 3.15. Jesus said unto John, suffer it to be so now, for thus it becometh us to fulfil all Righteousness. The Scribes and Pharises Rejected the Council of God against themselves, ☜ in not being Baptised of John. Arg. 9 If God himself sent John to Baptise, than John's baptism was from Heaven. Major. But God himself sent John to Baptise, Minor. Ergo, his Baptism was from Heaven. The Major can live without begging: and the Minor bears up itself upon this Pillar, Jo. 1.6.33. John 1.6. v. 33. John saith, God sent him to Baptise with water, from whence we pass to the (Second) part of the Argument, (viz.) that it is a duty; for the proof of which, we need do no more but borrow something from the eight Argument already laid down, and that is this. Arg. 10 That which men were charged with sin for the neglect of, Major. was doubtless a duty to perform. Minor. But men were charged with sin for the neglect of water baptism, Ergo, it was their duty to perform; they rejected the Council of God, etc. In not being Baptised of John. And that it was a duty in common to the Penitent or comers to Christ (which is the Third part of the Argument) we prove thus. Arg. 11 That which was administered to Multitudes as their duty, Major Mark. 1.5. and the rest that refused, condemned for not doing of it, was a duty in Common unto men. But Baptism with water was Administered to Multitudes, and the rest that refused, condemned for not doing of it, Ergo, it was a duty in Common, Mat. 3.5.6. All Judah and Jerusalem came to John to be Baptised of him, confessing their sins, and they that refused, are condemned as rejectors of God's Council. Arg. 12 And that it was a duty in Common we further illustrate after this manner. Major. That Ministration which Christ and his Disciples took up and followed after John, was a duty in Common unto men. But Baptism with water Jesus and his disciples took up and followed after John, Ergo, Minor. it was a duty in Common. 'Tis said Jesus made and Baptised more disciples than Jo●n, Joh. 3.26. though not by his own hands, but his disciples, John 4.2. Arg. 13 That which was Administered in the name of Christ, Major. by an Authority Apostolical, both unto Jews and Gentiles, was a duty in Common unto men. But Baptism with water was Administered Minor. in the name of Christ by an Authority Apostolical, both unto the Jews and Gentills, Ergo, it was a duty in Common. The Major we have no doubt of, the Minor is proved from these two plain texts, Acts. 2.38. Be Baptised every one of you, etc. Acts 10.48. And he Commanded them to be Baptised in the name of the Lord J●sus. Now that this was since the Ministration of Moses there need be no proof, we therefore come to the last part of the Argument which is the thing most Scrupeled, (viz.) that it is in force still, but before we enter upon the proof of it, we shall hit away one objection. Object. All things that were given from Heaven since the Ministration of Moses do not continue in force still, for Christ taught his disciples not to take a staff nor to Salute any by the way and the like; and none can deny but this was from Heaven; yet not in force still, therefore Baptism might be of the like Temporary consideration, and might end as this did with a notwithstanding. Answ. If the grand Argument be considered it leaves no Room for this Objection; because that says, that Ministration that was given from Heaven as a duty in Common to men; but this in the Objection was not given as a duty in common, for though the immediate followers of our Saviour were to observe it for a specific Reason, yet where was it Preached to, imposed upon, or owned by men in common, as baptism was; if not, 'tis not to the purpose, but is lame, and halts, as not being able to go, and so we shall leave it to prove that Baptism is in force still. Which is done by these following Arguments. Arg. 14 If the Baptism and ministration of of John was a part of the Gospel of Jesus Christ, than it is in force still. Major. Minor. But the Baptism and ministration of John is a part of the Gospel of Jesus Christ, Ergo, the Baptism and ministration of John is in force still. The Major is unquestionable, unless we shall suppose that a part of the Gospel, as well as the Law, is made void; which to suppose, will bring us to a Rock that we cannot discover now. The Minor is plainly proved, Mark. 1. and beginning where the ministration of John is plainly called the beginning of the Gospel of Jesus Christ, etc. Arg. 15 If the Baptism and ministration of John be not in force still, Major. than it is ended. Minor. But it is not ended, Ergo, the Baptism and ministration of John is in force still. Arg. 16 The Minor only requires help, and thus we afford it. Major. If the Baptism and ministration of John be ended, than it ended at himself. But it ended not in himself, Ergo, Minor. the Baptism and ministration of John is not ended. Arg. 17 The Major we have no doubt of, the Minor will bore up itself with a little help. If John's Baptism and Ministry ended at himself, Major. than it did so by God's appointment, but it ended not at himself by God's appointment, Ergo, the Baptism and Ministry of John ended not at himself. The minor proved thus. Arg. 18 If Jesus with his Disciples did observe and practise it after they received it from John, Major. than it did not end in him by God's appointment. Minor. But Jesus with his Disciples did observe and practise it after they received it from John, Ergo, it did not end in him by God's appointment. Arg. 19 The Major is as clear as the Sun at Noonday, for if it had ended in John by God's appointment, than the keeping of it up still had been cross to it, and consequently a Sin which our Saviour would not have commited. the minor we clear up after this manner Major. If Jesus with his Disciples did not practise John's baptism after they received it from him. Then they did practise another Baptism after the same manner. Minor. But they did not practise another Baptism after the same manner, ergo, they practised the same that John did. There is two Reasons to be given for this. First, because the Baptism ascribed to Jesus and his Disciples is coupled with john's, without any signs or circumstances of a contradistinction. Secondly, because the extraordinary baptism with the Holy Ghost, by the power of Jesus, was not then come forth. And there was none other but these two owned, and administered by Jesus and his Disciples. Arg. 20 If Jesus with his Disciples did practise another Baptism distinct from john's, Major. after the same manner, (which is denied in the minor of the last Argument) than it was the duty of the Subjects of the first to be baptised over again by the Second. But it was not the duty of the Subjects of the first baptism, to be baptised over again by the second, Ergo. Arg. 21 If it was the duty of the Subjects of the first baptism, Major. to be baptised over again w●●h another baptism after the same manner: Then it was the duty of Christ and his Disciples to submit to it. But it was not their duty to be baptised over again after the same manner, Ergo. Minor. The reason of the major is, First, because it was a point of righteousness which it became them to fulfil, as well in the second as in the first. Secondly, because their practice in common duties and points of Righteousness, was to be Exemplary; the minor proposition, which saith, 'twas not their duty to do so, is Illustrated by this Argument. Arg. 22 If it was their duty, than they did perform it. Major. But they did not perform it, Ergo, 'twas not their duty. Arg. 23 If they did perform any such thing, than some unquestionable evidence may be produced to prove it. Major. Minor. But no unquestionable evidence can be produced to prove ●hat Christ and his Disciples were twice baptised with a common and ordinary baptism. Ergo. Arg. 24 If that part of the Gospel that relates to the ministration of John, Major. be Abrogated, then is the Doctrine of Repentance, Baptism, the confession of Sin, and owning the Messiah, ceased and made Null. Minor. But these are not ceased and made Null, Ergo, that part of the Gospel relating to the ministration of John is not Abrogated. The major proposition is clear, for in that enumeration did the Ministry of John chief consist, and if it was made Null, the duties thereof must cease, and if they were afterwards set up again, there must then be a fault committed either in making Null that which was useful and good, or else in bringing in again an Abrogated and exploded thing, according to St. Paul's rule, If I build again the abrogated and exploded things I once destroyed, I make myself a Transgressor. Arg. 25 To prove the minor, that the Doctrine of Repentance, Baptism, Confession of Sin, and owning the Messiah is not ceased and made Null. Take as followeth. If those duties contained in the ministration of John were abrogated and made Null: Major. Then it was done by some public and Ministerial Edict, proceeding from an Authority either greater or equivalent to John's. But it was not abrogated and made Null by any such edict and Authority, Minor. Ergo, it was not done. The Major I think is unquestionable, for it was necessary that the Ministry of one so plainly and fignally appearing to be by divine Authority, as not only proved by Scripture, but confirmed of God by a voice from Heaven: should at least have an Authority Equivolent to it to make it Null. The Minor it thus made good. Arg. 26 If it was done by any such Edict and Authority, Major. it must then be done by Christ and his Apostles. Minor. But it was not done by Christ or his Apostles, Ergo, it was not made Null at all, the reason of the Major is because none but these had so much as an Authority Equivolent to john's, the reason of the Minor, that it was not done by Christ or his Apostles is, because it was owned, approved and Taught by them in all the parts of it afterwards as is evident from these Scriptures, Mat. 4.17. Joh. 3.26. Acts. 2.38. From whence we draw this Argument. Arg. 27 If Christ and his Apostles owned, approved & taught the same things in all the parts thereof that was contained in John's Ministrey, Major. Then for certain they did not by any Public and Ministerial edict make it void. But they did own, approve, Minor. and teach the same in all the parts thereof, Ergo, It was not by them made Null. The Minor is proved by the foresaid texts, and further confirmed by these following Arguments. Arg. 28 If Christ or his disciples did by any public and Ministerial Edict make the Ministry of John Null. Major. Then it is set forth in some part of the Divine Records. But there is no part of the Divine Records do manifest any such thing, Ergo, it was not done. Arg. 29 The next Argument levied for confirmation of Water Baptism, is from the Reason of the thing: that there is the same Reason for the Baptism and Ministry of John to be in force now as was then (even when John himself did Preach it) Now, though this will not hold in all cases, namely, that if the reason of a thing remains, than the thing itself must, where the things were before abrogated, yet in this case it will hold, where there hath been no such abrogation, and therefore from these premises we frame this Argument. Arg. 30 If the Reason of an unabrogated piece of Service remains still, Major. than the Service itself remains still. Minor. But the Reason of the Service contained in John's Ministry remans' still, Ergo, the Service doth so likewise: The Major we hope will face its Adversaries, and keep its ground. The Minor we expect to be assaulted, which will find help at hand from these considerations. Cons. 1 The Precepts of John's Ministry stands still upon Record, equally unabrogated with the other parts of the Gospel. Cons. 2 There is the same unbelieving world and necessity of confession of Sin, Repentance, and owning the Messiah upon his appearing in the Ministration of the Gospel, as there was when he appeared in person; this I doubt not but that it will be readily granted; why is there not then the same Reason there should be the like public subscription to, and owning of Christ before witness now, as was then, how else should we keep the Traditions as they were delivered to us by the first Ministers of the Gospel, without detraction or disorder; and if there is not a public subscription to Christ before witness, how shall the Disciples of Christ be known; and if they are not known, how shall a witness be made for him, or his Name be born up in the World? and if a witness for him to bare up his Name in the World, (as a baptising in the Name of the Lord Jesus doth plainly import) why then should it not be after the same manner that the Example of Christ, and footsteps of his flock doth lead to? and if any shall say, because it is unsafe in these cold and Northern climates, the Answer is ready. First, many thousands have done it here in these Climates, and done it in a cold Season with safety. Secondly, If it hath been the Lord's pleasure to enjoin a stooping, and a little hardship and self denial to be passed through in the very entrance upon a profession of him, it is not safe to say there is a Lion in the way to excuse from it; and it is far less trouble to the Flesh than was Circumcision, which was enjoined upon a severe Penalty, and that it ought to be in the same manner prescribed by the first Ministers of the Gospel. Major. Take this Argument to prove it. Arg. 31 If men may presume to subtract, altar, and vary from the rule in the service of Christ in one thing. Then they may presume to do so in another, and a third, and so through the whole discipline of the Gospel, into disorder and confusion. But men may not presume to do any such thing, Ergo, Minor. it ought to be done according to the first frame and pattern of things, as they are left us upon Divine Record. For if this be not admitted, why may we not in celebrating the Sacrament of the Lords Supper, use Flesh and Sauce instead of Bread, and Beer or Water instead of Wine; and when we are minded to show our rejoicing in, or to mourn and humble ourselves before the Lord; to use a Fiddle instead of a Hymn, and the mournful sound of a Trumpet instead of Prayers and T●a●s; or why may not a kissing of the Cup do instead of drinking of th● Wine? and cruming the Bread into a Mess of Pottage stand for a breaking of it, and they that do so, say we have celebrated the Lords Supper, and so bring the serious and grave worship of a dear and dying Saviour into a silly Pastime in some respects, and into a Hodg-Podg, or Slibber-slobber in other respects, and by this means lay a fair foundation for a total slighting and enervating of Christ's service on one hand, or for a jumble or mixture of Mahomet and the Pope on the other hand, but that such things ought not to be done, we prove in pursuit of our minor proposition by these following Arguments. 32. Maj. If men ought not to presume to alter any thing of the first frame and pattern of things under the Law without special Toleration, than they ought not to presume to do so under the Gospel. But men ought not to presume to do so under the Law, Ergo, the minor Minor. is proved by the Sacred Text, See thou make all things according to the pattern shown thee, Ex. 25.40. Heb. 8.5. The change or alteration of small Ceremonies was accounted a Sin and punished, as carrying the Ark in a manner differing from appointment, and a variation in a point of worship reputed to be the offering up of strange fire, etc. Cons. 1 The Major is clear by these considerations arising from this general head, viz. That there is the same reason for the Establishment and contrivance of the Ways and Methods of the Gospel, as there was for that of the Law; as first, the Gospel had the same Authority of Heaven stamped upon it as the Law had; 'tis said in reference to the most despised part of it, that God sent John to Baptism, Luk. 3.2. Joh. 1.6. v. 33. Cons. 2 That the Ministers by which it was sent forth and published, were as great as any Ministers of the Law, for 'tis said of John Baptist that he was greater than a Prophet, and amongst them that were Born of Women, there had not arose a greater, who was the beginner of the Gospel, from whom it w●s afterwards confirmed, and carried on by Christ himself, that great Minister of the Sanctuary, who in pitching of the Tabernacle, and settling the M●thods of the Gospel, acted not of himself, but from the Father, and in p●int of Dignity and Preeminency, was beyond both Moses and John. Cons. 3 That there was but two Duties Instituted besides what was comprised in the great Magnacharta, the Laws of Natural Religion; we mean the Sacraments of Baptism and the Supper of the Lord, and therefore no need to lessen or diminish them. Cons. 4 That these are neither difficult nor chargeable, so as that there should on that account be a change or alteration of them, for Baptism is much easier than Circumcision, and the Celebration of the Supper much cheaper than the offering of Bulls and Goats, Oxen, Sheep, Heifers, and the like. Cons. 5 They have as blessed a Tendency as any Precepts and Ceremonies of the Law had, to direct men to the Confession of Sin, to an owning of the blessed Jesus, before witness, to the serious thoughts of Death, and going down into the Grave, and to a Resurrection by the power of that Jesus whom they do profess, all which is contained in Baptism, if rightly understood; as also to a Remembrance of his great Love he bore to them, evidenced by the shameful and miserable Death he died for them, to which useful work and necessary Duty, appertains Salvation, according to the saying of the Apostle, 1 Cor. 15. By which ye are saved, if ye keep in memory what I Preached unto you; which was, That Christ died for our Sins, according to the Scriptures, and which is lively set forth in the Celebration of the Supper; For as oft as you do this, you show forth the Lords Death till he comes. Cons. 6 There is the same danger depending upon the Removing or alteration of the Ceremonies of the Gospel, as was of the Law, for there being an aptness and propensity in men's minds to busy themselves about something relating to Worship; if the right and true Methods be removed or changed there is then no great difficulty for to inovate and introduce wrong ones in stead of Right: The Inventions of men instead of the Institutions of God and his Son: nay, it may be the Ceremonies of Bell and the Dragon, of Baal and Belshazzer, when once the remembrance of Right things are nigh worn out in the world, and then farewell to the true Service of the Gospel. Cons. 7 Lastly, there is the same damage doubtless depending in reference to those that shall change or diminish the Duties of the Gospel, as there is in reference to those that should do so by the Law; and that our Saviour tells us, (in case they be saved) They shall be called the least in the Kingdom of Heaven; from all which considerations we frame this general Argument for the confirmation of the major Proposition. Arg. 33 That which had the Authority of Heaven stamped upon it, the greatest and highest sort of God's Ministers to set it forth, that is easy to be performed, and may be done with little trouble and charge, that hath a blessed tendency, and where is a double danger depending upon a total neglect or alteration, men ought not to remove of alter. But it 'tis so of the duties of the Gospel, Ergo. More might be said upon this Argument if two things did not forbid, (viz.) want of Time, and fearing to make the Book too Big, we shall therefore Answer two objections and pass on. Object. 1 John said, he was to Decrease, and Christ to Increase. Object. 2 Our Saviour gave orders for a new Baptism in his great and last Commission to his Disciples, Mat. 28. Mark. 16. Answ. The first of these is scarce worthy of the name of an objection, there is so little in it, for (1) if Baptism with water was once a duty as hath been already proved, being evidenced (1) by Gods sending John to Baptise, (2) by Christ's submiting to it, (3) by men's being highly charged with sin that did reject it, (4) by Christ and his disciples after owning and practiseing of it, (5) its being a branch or duty of the Gospel, (6) its being joined with other lasting and Perpetual duties, as Repentance, Confession of sin, and owning the Mesiah, (7) from the reason of the thing: I say if it was once a duty upon these grounds, and from these concuring circumstances, than they must needs run a very great hazard that shall reject and violate it upon so slight and uncertain a ground as one particular text that doth not declare it void, but is at most but interpretative, and admits of another interpretation quite contrary to the opposite opinion, and that with a great deal of more reason and probability; For by John's decreasing cannot be meant his Ministry, unless we shall suppose that Confession of Sin, Repentance, and owning the Mesiah, as well as Baptism, was to decrease, than which there can be nothing more absurd; (to conclude) we think and say further then, with much more probability, that not John's Ministry, but the great fame and Mastership of John was to decrease as to the having disciples called by his name (the disciples of John) and the like, for after Christ's public entrance upon his Ministry; as John did point and direct men to Christ as their chief leader; so they were afterwards taught by Christ to call no man Master, but solely to own him, and be called the disciples of Jesus (not of John,) And for this there is good reason to be given, but for the other, if there was no more reason than that it is uncertain, it were sufficient; but we further say; (to conclude John's ministry, was to decrease and be made Null upon the appearance of Christ, as there is no reason to be plainly showed from this Text, and as it is very unsafe to violate and reject a sacred duty upon so uncertain a ground as a private interpretation of a particular text) that the Interpretation is for me and a stranger, and therefore deservedly to be cast out, and have no inheritance for the dispossessing of John's Ministry, which we dismiss with this Argument. Arg. 34 Those Duties that have been ratified and confirmed by many signal and weighty circumstances, ought not to be violated or rejected upon so slender a ground as the mere Interpretation of a particular Text. But the Baptism and Ministry of John hath been so Ratified and confirmed, Ergo, the Baptism and Ministry of John ought not after so slight and careless a manner to be rejected and made void. And as to the Commission of Christ, Mat. 28. we Answer. If any shall suppose that thereby the Baptism and Ministry of John was made void. (1) That it doth not plainly appear from thence, but is at most but Interpretatively so therefore unsafe to rely upon in the ruin of a plain part or Precept of the Gospel. (2) That the Commission aforesaid did not make void the Baptism and Ministry of John, for these Reasons, 1. It's not congruous to suppose that Christ should institute, and set up one part of the Gospel to Enervate and make void another part of it, which John's Baptism and Ministry hath been proved to be. 2. It doth not infallibly appear that the Baptism given in the Commission of Christ, was different from that of John's as to matter, form, and subject, which are the main parts of Baptism; and if there was some small difference in point of circumstance, it will not be sufficient to prepondrate and outweigh a plain and clear duty; and there can no plain difference be made to appear betwixt the Baptism of John, and that given in our Saviour's Commission, unless it be in the use of words, viz. In the Name of the Father, Son, and Holy Ghost, and this amounts to these three things. 1. The setting forth the Existency of the Trinity, that Three such were. 2. The capacity and dignity of the Trinity, they were to Baptise in their Names, which was a Witness or Testimony on the Minister's part, and a subscription on the Submitters part, to the pre-eminence of this holy Trinity, in opposition to the Instruction of any other, either as a Third Person to seclude any one of these, or as a fourth to be equal with them in their United Dignity. 3. The work and operation they jointly intended to be concerned in; and more than this is no subject of Baptism bound to believe and acknowledge in or upon their Baptism: that is to say, The Being of Father, Son, and Holy Ghost: The Dignity of Father, Son, and Holy Ghost; the work and operation of Father, Son, and Holy Ghost, in carrying on the great design of the Gospel; and if these words were not used by John in the Act of Baptising, yet the thing was set forth in his Ministry, and at the same time, while the Minister and Submitter were together; and therefore we do affirm that John did in his Baptism and Ministry direct into the same Faith as the Apostles by their Commission were to Teach and Baptism into, (viz.) the Being, Dignity, and operation of the Trinity: And no man can be certain that our Saviour did enjoin more in his great Commission, or that the Apostles did make use of that very form of words in the Act of Baptising: The conclusion than is, that for any thing that yet appears, the Baptism contained in the Commission was, and was to be the same in all points with the Baptism of John; and therefore from thence appears no certain ground of an Abrogation. Indeed our Saviour did do three things in reference to John's Baptism by his great Commission; (1) he confirmed it by commanding his Disciples to keep it up, and carry it on; (2) he adds perfection and clearness to it by his great Authority, his short and plain Instruction about the design of it, which was to bring his followers to subscribe to the Doctrine of the Trinity in th●ir submission to it. (3) he did further extend it, by ordering of it into all the world, which John did not do; our Result is, that neither the words of John, I must decrease, nor the Commission of our Saviour to his Disciples to Baptise, doth fairly make Null the Baptism and Ministry of John: from whence we offer this Argument. Arg. 35 That which is fairly and infallibly proved once to be God's Ordinance, and Man's duty, ought not without a fair and infallible ground to be accounted Null and void. But the Baptism and Ministration of John is fairly and infallibly proved to be God's Ordinance, and man's duty, Ergo, it ought not without the like ground to be accounted Null and void; and if any shall still oppose what hath been contended for, I shall only state this question to be debated with them, and end this first point by two short Arguments. Quest. Whether the Baptism commanded by God, Administered by John, submitted to by Jesus, and after his Death owned and practised by his extraordinary Ministers, be put an end to or made Null. Arg. 36 If the Baptism and Ministry of John was by the Holy Ghost reputed and owned to be the way of the Lord, after the Ascension of our Saviour, then 'tis in force still: but it was so, Ergo, Acts 18.25, 26. Arg. 37 If Baptism with Water be not in force still, as well as other parts of John's ministry, than it is somewhere exempted. But Baptism with Water is not where Exempted, Ergo. And now let us see if we can find an Administrator. In this Enquiry after a Minister, we will propose Three things. 1. To state what a Minister is in his make and constitution. 2. What doth warrant him to Act or Perform the Work and Office of a Minister. 3. And then put it upon this fair Issue, viz. whether there be any under such circumstances in this Age, that Renders the Persons fit, and the Ministry warrantable. Of these three Propositions in their Order: To the first of these, 1. We affirm that there is but two things necessary to the make or constitution of a Minister. (1) Ability or Qualification to fit for it. (2) Authority or Commission from God to empower to the performance of it: The ability or qualification consists in two things; 1. understanding to know. 2. utterance to divulge of report those things that may answer the ends of a Ministry, in which respect there is these two things requisite, 1. To be able to understand the divine Authority and truth of the holy Scriptures, (2) to understand and report the sense and mind of God contained in them, in all the weighty and necessary points of Religion; the reason of this is, because it's a received truth that the holy Scriptures are able to make wise unto salvation, and therefore must contain all things essential thereunto, and ability to Minister two things, will answer the end of a Ministry: and the truth is, these two things are the very basis of all Christianity in the world, and the denying or Removing of them is no less than the shaking of the very foundation and ground work of Christianity all over the earth; for take away the Divine Authority, and truth of the Scriptures, or the sense and mind of God in all necessary points contained in them, and then resolve us by what means we shall become Christians; the like dismal consequence follows upon the denial of the qualification, for if none be able to understand and prove the divine Authority and truth of the Scripture, then is all truth lost at once; for who can tell whether it be the Koran, the Bible, the Leviathan, or some thing else. And if none be able to understand the sense and mind of God, contained in the Scriptures, in all weighty and necessary points, although the Scriptures be the truth, yet we are never the nearer, because they are Scaled up so as none can understand them and teach them; And than it Roundly follows, that none can hear them, and believe them according to St. Paul's maxim, how shall they hear and believe without a Preacher, and if none can hear and believe them, where then is Christianity? it is all lost; and it must needs be a folly in men to make a do about Godliness and Christianity, when there is none able to make out any such thing; now upon admiting this Hypothesis to be true, (viz.) that Ability or Qualification is every where wanting in this Age, let us lay the consequents that follows thereupon altogether, and see how frightfully they look upon us. 1. The truth and Divine Authotity of Scripture cannot be asserted and proved. 2. The sense and mind of God contained in them cannot be known. 3. Then the world is left without a sufficiency to defend truth against error, and Satan's party is the strongest side, for they have sufficient ammunition to charge their minds withal against Christianity, Goodness, and Virtue, but the Children of virtue have not any thing but the bare dictates of nature to help themselves. 4. Christianity is a false and groundless denomination, for there is none able to prove the Reality and good ground of any such thing. 5. There is no firm and standing rules of Religion more than the variable wits and tempers of men admits of. 6. No light nor salt for the world, but what results from the heart and invention of man. 7. No witness for God but what man shall see good with his own eyes, without the help of an infallible perspective Glass, and none at all for Christ, for his name must be shut out of the world, because the dictates of nature doth not Preach him. 8. No ground to suffer for the Religion of the blessed Jesus, because we are not able to know whether there was such a man, or such a thing or no. 9 No External Motives to comfort under afflictions, because no ground of an Immortality or life to come, which was only set forth and brought to light by that Ministration called the Gospel, which no man is able to understand and believe. 10. No such thing as true Faith or Church, for these are Fictions and fanciful dreams, that there is no ground for their being knowable, not so much as their very names. 11. No ground to look for, or expect Salvation hereafter, because no promise of it understood by any in this Age, nor is it Infallibly determinable whether that poor mean people that dare not swagger in Riotousness and Sin, or those jolly and jumping Boys that can do any thing that they are prompted to, or capable of, shall partake of it. 12. No dutiful care by virtue of any visible or known Precept over one another's Souls, and what then, and whither then? whether to die like Beasts, and be no more, or to go to Heaven or to Hell is not determinable, because nothing speaks to the Resolution of this Question, touching a Life to come and place of Residence after Death, but a certain Book called the Bible, which the Opinion opposed saith, cannot be understood and taught but from such Premises and Conclusions, Good Lord deliver every sincere Soul. Amen. And the like Absurdities are ready to break in upon us like a Flood, if that Principle be admitted: That though men are able to Teach and Instruct, yet there is no ground and warrant for them so to do. For first, then may all men lay it down, because it is a groundless and vain thing, and the Devil and his Party may say to the most Pious, Painful, and ablest Teachers of Christianity and Virtue, who hath required this at your hands. 2. It renders all gifts, both of understanding and utterance in the matters of Religion and Christianity useless, for if there be no warrant for Working, there is no Reward, and then what motive or encouragement to induce to it. 3. No ground to witness against wickedness, to reprove or convince Men and Women for Sin, to teach Children to be Religious, or to bear up the Name of Christ in the world. All that suffered for a Ministry or public Witness, did foolishly, because they had not the gift of Tongues, cannot work Miracles, want an immediate Commission, or an Ordination by a Lineal Succession, neither of which is Essential to the make or Instalment of a Minister, of which we would discourse at large if it was convenient, and undertake to make good this proposition, viz. that the command of God upon Divine Record, with the approbation, consent, and regular choice of the People, (meeting upon a person of a competent Ability) is sufficient for an Instalment, where the four things before mentioned are wanting. Now, if these two grand qualifications be granted, 1. That Ability to prove the Divine Authority of the Scriptures, 2. To understand and set forth the sense and mind of God contained in them in all weighty and necessary points) and be sufficient for the make and constitution of a Minister, than (where these are) may the ends of the Ministry be Answered in all these following particulars. 1. They may be able to convince Enemies. 2. To lay a good foundation for the Souls of men to build upon for life. 3. To Refute grand and fundamental Errors. 4. To save the Souls of teachable and well disposed hearers. 5. To feed God's household and build up his house. 6. To diffuse light so as to leave the obstinate without excuse and ability to do these things, I think all will agree to be sufficient to answer the ends of the Ministrey, upon which Supposition, that where there is such ability or Qualifications, there is a true Minister in his make and Constitution; we enlarge no further upon that, but descend to the second proposition, (viz.) Quest. What doth warrant such a one to Act or perform the work and office of a Minister. Answ. Two things is requisite to a Ministers warrant for Administration, first the will of God requireing to do good according to his ability. Secondly, The necessity and Regular choice of a people calling for it, who are to Judge of his ability, and their own necessity, and where the will of God requires the necessities and regular choice of the people, do call, let a man refuse at his own peril; but though a man's ability do fit, the will of God revealed doth warrant, yet if the people do not approve, consent & make a regular choice, the person fited is free, not having power to impose, and the sin, if any be, must lie at the people's doors. And this is the very case now depending in some places, Persons of good, and in others thoughts, of very valuable abilities, are blamed and charged with sin for not improving their Talents, when all this while the salt is in the people, who did never Regularly and solemnly (as the Nature of the thing required) call them forth to that Employment, but because this may be thought a digression, we return to our Task, and undertake to prove a warrantableness for an improvement of ability from these considerations. Cons. 1 That the express word of God left us upon divine record, doth require all persons in all times even till Christ comes, and in respect to all things, to improve their Talents or abilities: Whatsoever thou findest in thy hand to do, do it with all thy might: Occupy till I come, and as every man hath received the gift, so let him administer as a good Steward, and to serve God with all our might, is a branch of the Moral Law, which is not only strongly binding, but perpetual, Eccl. 9.10. Luk. 19.13. 1 Pet. 4.10, 11. Cons. 2 That this Requirement is of equal force and validity with an immediate Commission on Earth, or a voice from Heaven, 2 Pet. 1.18.19, 20. Cons. 3 That there is an Apostolical Toleration for it, 1 Cor. 14.31. Cons. 4 That the necessities of the Church and of the world doth call aloud for it, Luk. 10.2. Cons. 5 That there is a great usefulness and conveniency in it for light and salt to the world, and witness for God, fruit every man ought to bear that is capable, Eph. 4.29. Cons. 6 That whosoever doth well teach the least Commandment, shall be rewarded for it, Mat. 5.19. Cons. 7 That the succession of the Ministry revolves upon ordinary abilities by command and special direction, 2 Tim. 2.2. Cons. 8 That all Doctrinal points are already determined. So that there needs no new Truths nor Miracles to confirm them, 1 Cor. 3.11. Acts 20.27. Cons. 9 That those who have embraced this good old Doctrine of Christ and the Apostles, they ought so to dilate and extend it, as may render it most visible to the world, and this is a lasting duty; Let your light so shine, etc. Mat. 5.16. Cons. 10 That ordinary Abilities, where faithfully managed, may warrantably make up breaches, and restore paths to dwell in, Esa. 58.12. Cons. 11 If gifts and abilities are not assigned for common benefit, they are in vain, 2 Cor. 6.1. and it reflects carelessness upon the blessed God, in not assigning of them for the proper use and end when there was great need of it. Cons. 12 That Ordination is not Essential to the make of a Minister, for they ought to be so before it, or else are unfit to receive it, and some have Ministered before it with good success and blessing, as John Baptist, the Apostle St. Paul, Apollo, and the scattered Saints upon the Persecution of Steven. Cons. 13 There is good Precedent to Minister where there is neither Miracle nor Tongues, nor Commission extending further than their own Country, even from our great Baptist himself, who wrought no miracles, spoke not with Tongues, and whose Commission carried him not to the gentle world; and to imagine if a man cannot speak Syriack and Caldea, that therefore he may not do what good he can with his Mother-Tongue; and if he be not fit to go Ambassador into Foreign parts, he may not serve his Country at home according to his ability, is not only inconvenient and dangerous, but indeed against Nature itself. Cons. 14 That an ordinary ability may make a good Minister, ☞ if he doth no more than such abilities renders him fairly able to perform. See 1 Tim. 4.6. And now we shall take leave to Argue a little upon the Premises. Arg. 1 If none be able to serve God as Ministers, then are none able to teach others to serve God as Servants or Subjects (no not their own Children) but some have ability to teach others to serve God as servants, Ergo. Arg. 2 If some men are able to render the principal parts of the Gospel intelligible and fit for belief, such as the Being, Nature, and Attributes of God, the Person, Offices, and Excellencies of Christ, the Resurrection of the Body, Eternal Judgement, and the life to come, what imaginable reason can be given why they should not have ability to render the less principal parts of it intelligible, and fit for practise, such as Baptism, the Supper of the Lord, and the like; seeing there is the same plain Rule for the one, as for the other; the one as easy to be understood and unsolded as the other, and no more still required for the one, then for the other: The Argument from hence will be good, that the same pains taken, the same methods used that inables for the greater, will undoubtedly do so for the lesser. Arg. 3 If some men are not able to understand and unfold the Mysteries and truths of the Gospel in all necessary and most weighty points, Major. then is all the Christian world deceived in matters of the highest weight and consideration, for all the Christian world agrees, that it is de facto true: And therefore they believe and profess; but certainly all the Christian world is not deceived, Minor. and consequently like to perish; the conclusion than is that such abilities are or have lately been, & have a good warrant for their use and exercise, which we make good as followeth. Arg. 4 If men may not employ their strength and abilities in the Service of God, without the gift of Tongues, miracles and Immediate commission, or an ordination by Lineal succession, then is not only the Moral Law made void, which binds men to serve God according to strength and ability, but also the best gifts and abilities of men are rendered useless and insignificant in matters of the highest importance, (viz.) the service of God and the Souls of men: upon which we argue, that principle which undermines and makes void the design of the Moral Law, Major. and renders the best and greatest abilities of men useless and insignificant in the matters of Religion, is absurd and dangerous not to be received. But that principle that denys Authorty to men to be Ministers, Minor. doth so, Ergo. Arg. 5 If it be lawful and warrantable for men to improve their highest strains Major. of knowledge and skill for the good of others in things civil and mechanical, than it is lawful and warrantable for men to do so in things Celestial and Evangelical; if I may teach a man to learn his trade, to buy his clothes, to get his living, to build and furnish a house for his conveniency of Temporal life, doutless I may, if able, teach men to know Christ, to serve God and to get Salvation. Minor. But it is lawful and warrantable for men to improve the highest strains of knowledge and skill in matters civil and mechanical, Ergo. Arg. 6 If it be not lawful and warrantable for men to improve their highest strains o● knowledge and skill in heavenly and Spiritual things, Major. Then are th●y under no obligation to improve their Talents. Minor But men are under an obligation to improve their Talents, Ergo. Arg. 7 If men are under no obligation to improve their Talents in Spiritual things, than they are under no obligation to serve God, and the Souls of their Neighbours. But they are bound to do both, according to power and opportunity, Ergo. Arg. 8 If they are not bound to serve God and the Souls of others according to power and opportunity. Then it is no sin to neglect both; but it is a sin to neglect both, Ergo. Arg. 9 If it be no sin not to serve God and men according to power and opportunity, then are not men Accountable for it. But men are accountable for it, Ergo. Arg. 10 If men are not accountable for the none service of God, and men according as aforesaid. Then they shall not be condemned for it; but they shall be condemned for it, Ergo, Mat. 25.41, 42, 43, 44. Arg. 11 That which men have the express word of God requiring, they have good Authority to perform. 1 Pet. 4.10. But the express word of God requires men to minister that have ability, Ergo, they have good Authority to perform it, Eccl. 9.10. Luk. 19.13. Arg. 12 That which is good in its own nature, Major. men have good Authority to perform, Phil. 4.8, 9 Minor. But to Minister in the things of God is good in its own Nature, ergo. Arg. 13 That which is useful, profitable, and beneficial to others, Major. men have good Authority to perform. But to Minister in the things of God, is useful, profitable, and beneficial to others, Ergo, Acts 18.27. Arg. 14 What is most effectual for the suppressing of Sin, Major. men have good Authority to perform. Minor. But to Minister is most effectual to suppress Sin, Ergo. Arg. 15 That which tends to advance Christ, Major. and comfort his Church, men have good Authority to perform. But to Minister, Minor. tends most thereto, Ergo. Arg. 16 That which the Example of the best Ages leads to, Major men have good Authority to perform, Can. 1.8. Phil. 4.9. But to Minister the things of God, Minor. the example of the best Ages leads to, Ergo. Arg. 17 That which tends to season, and keep the world from stinking, Major. men have good Authority to perform. But a Ministry tends thereto, ergo, Minor. Mat. 5.13. Arg. 18 That which is most conducable to keep up the Rules of Religion, Major. men have good Authority to perform. But a Ministry is most conducable thereto, Ergo, Luk. 22.32. Minor. Arg. 19 That which keeps the world from an universal detriment by a total Eclipse, Major. men have good Authority to perform. But a Ministry doth so, Ergo, Minor. Psal. 43.3. Rom. 2.19. chap. 13.12. Arg. 20 That which most tends to make men the Servants of God, Major. men have good Authority to perform. Minor. But a Ministry most tends thereto, Ergo, 1 Thes. 1.9. Arg. 21 If to teach the least Commandments of God be required and rewardable, Major. men have good Authority to perform it. Minor. But to teach the least Commandments of God is so, Ergo, Mat. 5.19. Arg. 22 Where men have ability to exhort they have good authority to perform, Heb. 3.12. Minor. But men have ability to exhort, Ergo. Arg. 23 Where men have ability to feed the Church, Major. they have good authority to perform. Minor. But men have so, Ergo, Mat. 24.45, 46. Acts 20.25. Arg. 24 If men have ability to build on the most holy Faith, Major. they have a good Authority to perform, Jud. 20. Arg. 25 If men have ability to use the Word of God for the best advantage against Satan, they have a good Authority to perform, Eph. 6.17. Arg. 26 If men have ability to contend for the Faith, they have a good Authority to perform, Judas vers. 3. Arg. 27 If men have ability to Prophesy, they have a good Authority to perform, 1 Cor. 14.31. All may Prophesy, if in order, and not in confusion. Arg. 28 If men can pluck firebrands out of the fire, there is good warrant to perform, Judas 23. verse. Arg. 29 If men can separate the precious from the vile, there is good warrant to perform, Jer. 15.19. Arg. 30 If men can stand in God's Counsel, there is good warrant to minister, Jer. 23.21.22. Arg. 31 If men can strengthen under burdens by a ministry, there is good warrant to perform, Gal. 6.2. Arg. 32 If men can watch over one another, there is good warrant to teach and Instruct, for that is the very design of watchfulness. Arg. 33 If men can give a Reason of the hope that is in them, there is good warrant to perform, 1 Pet. 3.15. Arg. 34 If Women have Authority to Minister according to ability and occasion, (though not in the Church, or to Usurp) than men have upon the same ground. But Women have, Ergo, Tit. 2.3, 4. Acts 18.26. Arg. 35 It a man shall do that which an ordinary ability is capable of, it is a sufficient qualification to make him a good minister, 1 Tim. 4 6. Arg. 36 If men have a good Authority to minister things greater than Baptism, Major. and Equivolent to Baptism, Then they have a good Authority to minister that. Minor. But they have a good Authority to minister things greater and equivolent, Ergo, they have a good Authority to minister that. If they have not as good Authority to Administer Baptism as things greater and Equivolent. Then they are somewhere exempted from it. But they are not where exempted from it, Ergo. And if the Baptism, and the ministry of it be out of date, let it be showed plainly, for our minor Proposition calls for it, being an Universal Negative. The conclusion is, if men are able to teach the Nature, manner, and end of Baptism, and minister the same, they have as good Authority to do it as the other Duties already mentioned. Thus having made good a warranty grounded upon ability for men to Minister; we come next to the Third proposition, (viz.) to put it upon a fair Issue, whether there be any in this Age whose ability Renders their persons fit, and their Ministry warrantable. In answer to this inquiry, I shall offer but 3 things, because I would not have this Tract grow bigger than a Pocket companion. 1. If there be no able and true Ministers in this Age, than there is no Right or true Believers, because the faith of the Age is grounded upon a Ministry delivered either written or verbal. 2. That this Age affords men as knowing and well versed both in Scripture and Philosophy as any by past Ages (men Marvellously inspired only excepted) which might easily be made out by Instances, if there was convenient Room to be afforded. 3. If any shall deny that any persons in this Age have ability so to fit them to be Ministers, as renders their ministry warrantable, let them set forth their denial, and they shall be undertaken. And so we come to the Third general head (viz) to affirm that the Son of God, our blessed Saviour and Redeemer was before or had a preexsistency to his being Conceived of the Virgin, which we shall be but very short in: for the proof of which, we levy these following Arguments. Arg. 1 If our blessed Saviour was truly the first born of every Creature, Major. than he had a Pre-existency to his being conceived of the Virgin. But he was truly the first born of every Creature, Ergo, Minor. he had a Pre-existency, Coll. 1.15. Heb. 1.6. Arg. 2 If the Son of God our blessed Lord and Saviour had a hand in making of the World; Major. then he had a Pre-existency to the Virgin's Conception. But the Son of God our blessed Lord and Saviour had a hand in the Creation of the World, Ergo, Minor. he had a Pre-existency, John 1.10. Coll. 1.16.17. Heb. 2.10. Arg. 3 If our Lord Christ was before John Baptist not only in preferency but exsistency. Major. Then he had a Pre-existency to the Minor. Virgin's conception. John. 1.30. But our Lord Christ was before John Baptist not only in preferency, but exsistency, Ergo, he had a Preexsistency to the Virgin's Conception. Arg. 4 If our Lord and Saviour had no beginning of days in some true sense and considerable respect; Then he had a Pre-exsistancy to the Virgin's Conception. Heb. 1.3. But our Lord and Saviour had no beginnings of days in some true sense and considerable respect, Ergo, he had a Preexsistency. Arg. 5 If Christ went and preached within the Compass of the Age and days of Noah, Major. than he had a Pre-existency to the Virgin's conception. Minor. According to that known maxim, Essence always precedes operation: But Christ went and Preached within the compass of the Age and days of Noah, 1 Pet. 3.18.19.20. Ergo, he had a Pre-existency to the Virgin's conception. Arg. 6 If Christ was the Root of David, Major. than he had a Pre-existency to the Virgin's conception. But Christ was the Root of David, Ergo, Revel. 22.16. Minor. Arg. 7 If Christ was before Abraham, than he had a Pre-existency to the Virgin's Conception. Major. But Christ was before Abraham, Minor. Ergo, John 8.58. Arg. 8 If Christ was High and Rich before he became Low and Poor, Major. than he had a Pre-existency to the Virgin's Conception. But Christ was High and Rich before he became low and poor, Ergo, Minor. 2 Cor. 8.9. Phil. 2.6.7. Arg. 9 If Christ was not before conceived of the Virgin, Major. than was the glory of the Creation, (viz. Angels and men) left a headless Creation, and in complete till after the Virgin Mary, 1 Cor. 11.3. 2 Col. 10. But the Creation was not left headless and incomplete, Ergo, Minor. Christ the Head of it was before. Arg. 10 If Christ was not till conceived of the Virgin, Major. than the world was without a Mediator for the space of Four Thousand Years, or 42 Generations (the consequence of this Hypothesis, we want both time and room to discourse, but at the first look of it, it bespeaks great caution and pause.) But methinks a poor sinful world should not be without a Mediator so long a time, Minor. Ergo, the great Mediator of the New Covenant did Exist before. Arg. 11 If there was a Promise made in him, Major. by him, or to him, before the world began, Then he had a Pre-existency to the Virgin's Conception. But there was a Promise made in him, Minor. by him, or to him, before the World began, Ergo, 1 Tit. 2. 2 Cor. 1.20. Arg. 12 If the Son of God be the Person meant by Solomon, Maj. Prov. 8.22.23. That was set up from everlasting, before the world was; then he had a Pre-existency to the Virgin's Conception. But the Son of God is the Person there meant by Solomon, Ergo. Minor. Arg. 13 If the Angel of God's Presence, and great Michael, Major. (so frequently spoken of in the holy Scriptures (that is set forth to be the Prince of the Jews, and head of Angels) Dan. 10.21. Prov. 12.7. Be meant of Christ the Son of God, than he had a Pre-existency to the Virgin's Conception. But by the great Michael aforesaid is meant Christ the Son of God, ergo, Minor. he had a Pre-existency to the Virgin's Conception. Arg. 14 If the Children of Israel in their Journey through the Wilderness, Major. in the days of Moses, did both partake of him, and provoke him, than he had a Pre-existency to his Being conceived of the Virgin. But the Children of Israel did then both partake of him, Minor. and provoke him, Ergo, 1 Cor. 10.4.10. Arg. 15 If Christ had a Glory with the Father before the World began, than he had a Pre-existency to the Virgin's Conception. Joh. 17.5. But he had a Glory with the Father before the world began, Ergo, he had a Pre-existency. More might be said, but this shall serve. POSTSCRIPT. Five Short Arguments in favour of that Principle that concludes the Divine Authority of the Scriptures; And the Authors Request to his Friend. PROPOSITION. Those that deny the Doctrine of Christ and his Apostles to be the Words of God, or to be of Divine Authority, are no Christians. The reason of this Proposition is, because there is but one general way to make a Christian, (viz.) an Information or conviction of the understanding and judgement concerning the Existency, Authority, and Acts of Christ, And there is but three ways for this to be done, viz. by immediate revelation, as a voice from Heaven or the like; Authentic records, or the testimony of ordinary men; the first of these is not now experienced; the last cannot do the thing; therefore it must be the other, namely, Authentic Records; from hence we Argue. Arg. 1 Those that raze up and overthrow the very ground work and foundation of Christianity, are no Christians. But who so doth deny the Doctrine of Christ and his Apostles to be the word of God, or of Divine Authority, doth raze up the very ground work and foundation of Christianity, Ergo. The reason of the Major is, because there can be no such thing as Christianity without a bottom, ground, or foundation. The Minor thus proved. Arg. 2 If there be no other ground work or foundation of Christianity demonstrable but what is set forth or comprehended in the doctrine of Christ and his Apostles, than those that deny the divine Authority of that doctrine do Raze the foundation. But there is no other foundation of Christianity, Ergo. Arg. 3 If such may be Christians that denies the say of Christ and his Apostles to be the word of God, or of divine Authority, than they may be proved so by the common consent of Christians, or some other infallible ground. But they cannot be proved so by any of these, Ergo. Arg. 4 If they can be proved so by any of these, than it may be convincingly made to appear. But it cannot convincingly be made to appear, Ergo. Arg. 5 If it can convincingly be made to appear, than it is by the works of Miracles or some other evidence equivolent to it. But there is none can by the works of Miracles or evidence equivolent make it appear, Ergo. The Minor is an universal negative that requires an Instance, and if any will undertake to give it, let him come forth that he may be proved. The Authors Request to his friend, is to over look weaknesses; because, 1. A new beginner. 2. No Scholar, and learning is such a thing that he thinks his great unhappiness was; his missing so happy an education. 3. Hath no Books to help him but that of Nature and the holy Bible. 4. Wants time suited to such undertake, being taken off from that delightful and necessary thing called study by the careful and Troublesome concerns of the World. 5. If this be not liked of, I shall desire and be ready to be thankfully Instructed into any better way. 6. If any shall contest with me about the premises, I beseech them to do it as with a child, even a babe in Religion. FINIS. Three Questions offered to be disputed with John Bunion before any public Audience either in City or Country, viz. Quest. 1 Whether our Blessed Savour hath not Instituted a certain order to be observed by his followers in the adminstration of Gospel ordinances if so, then. Quest. 2 Whether according to that order Baptism with water is not to go before the celebration of the Lords supper; If so, then; Quest. 3 Whether John Bunion or any such as he is may presume to break it. This is to Certify. That Those three famous Medicines mentioned in the Advertisement following, for the better accommodation of such as live at a distance, are sold as followeth, by Mr. Robert Scott Milliner over against the Cross in St. Alban, and at his several shops in the places following, viz. At Barnet on Mondays, at Watford on Tuesdays and at Hempstead on Thursdays, and By Mr. Benj. Harris Bookseller at the Stationer's Arms in Sweetings Alley near the Royal Exchange, London. By Mr. Richard Rook distiller, at the Maidenhead in Golden lane. By Mr. Mansel Grocer over against St. Giles Church in the fields, being all truly prepared By W. Russel Professer of Physic, at the Sign of St. Luke in St. Batholomews Close, London, who doth undertake the Cure of most Curable distempers, with as much ease, speed, and safety, and at as small a charge as can in reason be desired. These Books following are Printed for, and sold by Benjamin Harris, at his shop, at the Sign of the Stationer's Arms in Sweethings-Rents, at the East- end of the Royal Exchange in Cornhill. 1 WAR with the Devil, or the Young Man's Conflict with the powers of darkness, in a dialogue, discovering the corruption and vanity of Youth, the horrible nature of sin, and the deplorable condition of fallen Man, also a definition, power, rule, and Conscience, and the nature of true conversion; to which is added, an Appendix, containing a Dialogue between an old Apostate, and a young Convert, by B. K. the third Impression. 2. Darkness vanished, or Truth in its primitive purity; being a Treatise of laying on of hands, in answer to Mr. Henry Danvers, by B. K. The Grand Impostor discovered, or the Quakers Doctrine weighed in the Balance, and found wanting, in a Dialogue between a young Convert, and a Quaker, by the same Author, B. K. 4. The Beauty, Vigour, and strength of Youth, Bespoke for God, in a Sermon lately Preached to Young Men. By Thomas powel Minister of the Gospel. 5. The Parable of the Kingdom of Heaven expounded, or an Exposition upon the first 13 verses of the 25th. Chapter of Matthew by Hansor Knollis Minister of the Gospel, in Octavo. 6. The accomplished Ladies delight, in Preserving, Physic, Beautifying, and Cookery. 1. Containing the Art of preserving, and Candying Fruits and Flowers; and the making of all sorts of Conserving Syrups, and Jellies. 2. The Physical Cabinet, or excellent Receipts in Physic and Chirurgery; together with some rare beautifying Waters to adorn, and add loveliness to the Face and Body; and also new and excellent secrets, and experiments in the Art of Angling. 7. Baptism discovered, plainly and faithfully according to the word of God; wherein is set forth the glorious Pattern of our blessed Saviour Jesus Christ, the Pattern of all Believers, in his subjection to Baptism; together with the Examples of thousands who were Baptised after they believed. Written by John N●rcot, a Servant o● Jesus Christ, and of his Church. 8. Mentis Humanae, metamorphoses sive conversio, The History of the young converted Gallant, o● directions to the Reader of that Divine Poem, Entitled, War with the Devil. By John Mason of Fordham in Cambridge-shire. 9 Anima Astrologiae, or, A Guide to Astrologers; being the considerations of Guido Bonatus, and the choicest Aporismes of Cardan's 7. Segments Englished; a Piece long expected and promised in his last years Almanac 1675. being very useful and necessary to all Artists in giving Judgement; and commended as such by William Lily, Student in Astrology.