Moderate message to Quakers, seekers and Socinians, by a friend and well-wisher to them all, or Some arguments offered to clear up three points in difference betwixt them and others ... By John Child.

A Moderate Meſſage to Quakers, Seekers, and Socinians, by a Friend and Well-wiſher to them all, &c.

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 call'd, 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, w • o profeſs my ſelf a Latitude man, • o lov • all mankind, more eſpecially thoſe tha • • ppear to be (in their way) ſincer • Profeſſors of Religion) yet I muſt crave leave for Truths ſake (though never ſo ſmall) to ſhew mine opinion to this end, that we might arive 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 Railery (things undoubtedly hatcht in Hell) which never ſprang from Michael) who, though Diſputing with the Devil, the greateſt Heretick 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 Virgins 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 commers 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 commers 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 commers 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. then 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, then 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, then it is ſomewhere plainly and convincingly diſcovered. But

It is no 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, then 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.

MajorThat which our Saviour Chriſt ſubmitted to as part of his work, was no Invention or Tradition of men.

MinorBut our bleſſed Savior did himſelf ſubmit to Johns Baptiſme, 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 then he had undervalued his own Authority, and opened a door for an Innovation in Religion.

MinorBut 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.

MinorBut it was Righteouſneſs to ſubmit; wickedneſs and Rebellion to reject Johns Baptiſme, Ergo, it was from Heaven.

The Major none will deny: the Minor is p • oved from plain Scripture, Mat. 3.15. Jeſus ſaid unto John, ſuffer it to be ſo now, for thus it becometh us to fulfill all Righteouſneſs.

The Scribes and Phariſes Rejected the Councel of God againſt themſelves,☜ in not being Baptized of John.

Arg. 9 If God himſelf ſent John to Baptize, then John's baptiſme was from Heaven.Major.

But God himſelf ſent John to Baptize,Minor. Ergo, his Baptiſme was from Heaven.

The Major can live without begging: and the Minor bares up it ſelf upon this immoveable Pillar, Jo. 1.6.33. John 1.6. v. 33. John ſaith, God ſent him to Baptize 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 baptiſme, Ergo, it was their duty to perform; they rejected the Councel of God, &c. In not being Baptiz • d 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 adminiſtred to Multitudes as their duty, Major Mark. 1.5. and the reſt that refuſed, condemn'd for not doing of it, was a duty in Common unto men.

But Baptiſme with water was Adminiſtred 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 Baptized of him, confeſſing their ſins, and they that refuſed, are condemned as rejectors of Gods Councel.

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 Baptiſme 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 Baptized more diſciples then Jo • n, Joh. 3.26. though not by his own hands, but his diſciples, John 4.2.

Arg. 13 That which was Adminiſtred in the name of Chriſt,Major. by an Authority Apoſtolical, both unto Jews and Gentiles, was a duty in Common unto men.

But Baptiſme with water was AdminiſtredMinor. 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 Baptized every one of you, &c. Acts 10.48. And he Commanded them to be Baptized 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 Scrupel'd, (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 Sallute any by the way and the like; and none can deny but this was from Heaven; yet not in force ſtill, therefore Baptiſme 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 Roome for this Objection; becauſe that ſayes, that Miniſtration that was given from Heaven as a duty in Common to men; but this in the Obj • ction was not given as a duty in common, for though the immediate followers of our Saviour were to obſerve it for a ſpecifick Reaſon, yet where was it Preacht 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, then 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 call'd the beginning of the Goſpel of Jeſus Chriſt, &c.

Arg. 15 If the Baptiſm and miniſtration of John be not in force ſtill,Major. then 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, then 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 bare up it ſelf with a little help.

If Johns Baptiſm and Miniſtry ended at himſelf,Major. then it did ſo by Gods appointment, but it ended not at himſelf by Gods 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. then it did not end in him by Gods 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 Gods appointment.

Arg. 19 The Major is as clear as the Sun at Noon-day, for if it had ended in John by Gods appointment, then the keeping of it up ſtill had been croſs to it, and conſequently a Sin which our Savior would not have comitted. the minor we clear up after this manner

Major.If Jeſus with his Diſciples did not practiſe Johns 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 practis'd 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 Johns, 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 adminiſtred by Jeſus and his Diſciples.

Arg. 20 If Jeſus with his Diſciples did practiſe another Baptiſm diſtinct from Johns, Major. after the ſame manner, (which is denyed in the minor of the laſt Argument) then it was the duty of the Subjects of the firſt to be baptized over again by the Second.

But it was not the duty of the Subjects of the firſt baptiſm, to be baptized over again by the ſecond, Ergo.

Arg. 21 If it was the duty of the Subjects of the firſt baptiſm,Major. to be baptized 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 baptized 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, then 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, then ſome unqueſtionable evidence may be produc'd to prove it.Major.

Minor.But no unqueſtionable evidence can be produc'd 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 chiefly 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. Pauls rule, If I build again the abrogated and exploded things I once deſtroyed, I make my ſelf 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 publick and Miniſterial Edict, proceeding from an Authority either greater or equivalent to Johns.

But it was not abrogated and made Null by any ſuch edict and Authority,Minor. Ergo, ir was not done.

The Major I think is unqueſtionable, for it was neceſſary that the Miniſtery of one ſo plainly and fignally appearing to be by divine Authority, as not only proved by Scripture, but confirm'd 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 Johns, the reaſon of the Minor, that it was not done by Chriſt or his Apoſtles is, becauſe it was own'd, 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 own'd, approv'd & taught the ſame things in all the parts thereof that was contain'd in Johns Miniſtrey,Major. Then for certain they did not by any Publique 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 confirm'd by theſe following Arguments.

Arg. 28 If Chriſt or his diſciples did by any publique and Miniſterial Edict make the Miniſtery 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, then the thing it ſelf 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. then the Service it ſelf remains ſtill.

Minor.But the Reaſon of the Service contain'd in Johns 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 Johns 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 publick 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 publick 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 baptizing 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 Lords pleaſure to injoyn a ſtooping, and a little hardſhip and ſelf denyal to be paſt through in the very entrance upon a profeſſion of him, it is not ſafe to ſay there is a Lyon in the way to excuſe from it; and it is far leſs trouble to the Fleſh then was Circumciſion, which was injoyn'd 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 ſubſtract, alter, 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 ſhew our rejoycing in, or to mourn and humble our ſelves 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 Tolleration, then 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 ſhewed 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 apointment, and a variation in a point of worſhip reputed to be the offering up of ſtrange fire, &c.

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 ſtampt upon it as the Law had; 'tis ſaid in reference to the moſt deſpiſed part of it, that God ſent John to Baptiſe, Luk. 3.2. Joh. 1.6. v. 33.

Conſ. 2 That the Miniſters by which it was ſent forth and publiſht, 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 confi • m'd, and carryed on by Chriſt himſelf, that great Miniſter of the Sanctuary, who in pitching of the Tabernacle, and ſetling the M • thods of the Goſpel, acted not of himſelf, but from the Father, and in p • int of Dignity and Preheminency, was beyond both Moſes and John.

Conſ. 3 That there was but two Duties Inſtituted beſides what was comprized 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 chargable, 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 Baptiſme, if rightly underſtood; as alſo to a Remembrance of his great Love he bare to them, evidenc'd by the ſhameful and miſerable Death he dyed 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 Preacht 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 ſhew 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 mens minds to buſie themſelves about ſomething relating to Worſhip; if the right and true Methods be removed or chang'd 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 farewel 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 ſtampt upon it, the greateſt and higheſt ſort of Gods Miniſters to ſet it forth, that is eaſie to be perform'd, 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 Baptiſme with water was once a duty as hath been already proved, being evidenc'd (1) by Gods ſending John to Baptize, (2) by Chriſts ſubmiting to it, (3) by mens being highly charged with ſin that did reject it, (4) by Chriſt and his diſciples after owning and practiſeing of it, (5) it's being a branch or duty of the Goſpel, (6) it's being joyn'd with other laſting and Perpetual dutys, 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, then 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 d • clare 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 probabillity; For by Johns decreaſing cannot be meant his Miniſtry, unleſs we ſhall ſuppoſe that Confeſſion of Sinne, Repentance, and owning the Meſiah, as well as Baptiſm, was to decreaſe, then which there can be nothing more abſurd; (to conclude) we think and ſay further then, with much more probabillity, that not Johns Miniſtry, but the great fame and Maſter-ſhip of John was to decreaſe as to the having diſciples call'd by his name (the diſciples of John) and the like, for after Chriſts publique enterance upon his Miniſtry; as John did point and direct men to Chriſt as their chiefe leader; ſo they were afterwards taught by Chriſt to call no man Maſter, but ſoly 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 then that it is uncertain, it were ſufficient; but we further ſay; (to conclude Johns miniſtry, was to decreaſe and be made Null upon the appearance of Chriſt, as there is no reaſon to be plainly ſhewed 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 Johns 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 meer 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 Johns 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 Johns 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 out-weigh 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 Saviours 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 Baptize in their Names, which was a Witneſs or Teſtimony on the Miniſters part, and a ſubſcription on the Submitters part, to the preheminence 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 opperation they joyntly intended to be concern'd 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 opperation 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 Baptizing, 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 Baptiſe into, (viz.) the Being, Dignity, and opperation of the Trinity: And no man can be certain that our Saviour did injoyne 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 then 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 Johns Baptiſm by his great Commiſſion; (1) he confirm'd 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 Baptize, 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 Gods Ordinance, and Mans 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 Gods Ordinance, and mans 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, Adminiſtred 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 Aſcention 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 Johns miniſtry, then it is ſomewhere exempted. But Baptiſm with Water is no 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 impower 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 ſence 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 then 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 ſence 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 denyal 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 Alcaron, the Bible, the Leviathan, or ſome thing elſe. And if none be able to underſtand the ſence 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 then it Roundly follows, that none can hear them, and believe them according to St. Pauls 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 ſence and mind of God contained in them cannot be known.

3. Then the world is left without a ſufficiency to defend truth againſt errour, and Satans party is the ſtrongeſt ſide, for they have ſufficient amunition to charge their minds withall againſt Chriſtianity, Goodneſs, and Vertue, but the Children of vertue have not any thing but the bare dictats 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 vertue of any viſible or known Precept over one anothers 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 Vertue, 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 incouragement 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 publick 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 Inſtallment, 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 ſence and mind of God contained in them in all weighty and neceſſary points) and be ſufficient for the make and conſtitution of a Miniſter, then (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 Errours.

4. To ſave the Souls of teachable and well diſpoſed hearers.

5. To feed Gods houſhold 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 inlarge no further upon that, but deſcend to the ſecond propoſition, (viz.)

Queſt. What doth warrant ſuch a one to Act or perform the worke 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 neceſſitys and regular choiſe of the people, do call, let a man refuſe at his own perril; but though a mans ability do fit, the will of God revealed doth warrant, yet if the people do not approve, conſent & make a regular choiſe, the perſon fited is free, not having power to impoſe, and the ſin, if any be, muſt lye at the peoples doors. And this is the very caſe now depending in ſome places, Perſons of good, and in others thoughts, of very valuable abilitys, are blamed and charged with ſin for not improving their Talents, when all this while the ſault is in the people, who did never Regularly and ſolemnly (as the Nature of the thing required) call them forth to that Imployment, 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 abilitys: 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 Tolleration 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 imbraced 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, &c. Mat. 5.16.

Conſ. 10 That ordinary Abilities, where faithfully mannaged, 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 careleſneſs 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 Miniſtred 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 Preſident to Miniſter where there is neither Miracle nor Tongues, nor Commiſſion extending further then their own Country, even from our great Baptiſt himſelf, who wrought no miracles, ſpake 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 Embaſſador into Forreign parts, he may not ſerve his Country at home according to his ability, is not only inconvenient and dangerous, but indeed againſt Nature it ſelf.

Conſ. 14 That an ordinary ability may make a good Miniſter,☞ if he doth no more then 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 Judgment, 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 eaſie 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 Miſteries 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 then is that ſuch abilitys 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 imploy their ſtrength and abilitys 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 abilitys 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 deſigne of the Moral Law,Major. and renders the beſt and greateſt abilitys 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 ſtrainsMajor. of knowledge and skill for the good of others in things civil and mechanical, then 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 lawfull 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.

MinorBut 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, then 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 it's 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 Eclips,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, Jude verſ. 3.

Arg. 27 If men have ability to Propheſie, they have a good Authority to perform, 1 Cor. 14.31. All may Propheſie, if in order, and not in confuſion.

Arg. 28 If men can pluck fire-brands out of the fire, there is good warrant to perform, Jude 23. verſ.

Arg. 29 If men can ſeparate the pretious from the vile, there is good warrant to perform, Jer. 15.19.

Arg. 30 If men can ſtand in Gods Counſel, there is good warrant to miniſter, Jer. 23.21.22.

Arg. 31 If men can ſtrengthen under burthens 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) then 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 no where exempted from it, Ergo.

And if the Baptiſm, and the miniſtry of it be out of date, let it be ſhewed 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, then 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 vers'd both in Scripture and Philoſophy as any by paſt Ages (men Marvelouſly 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 affirme 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. then 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 Virgins 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 theMinor. Virgins conception. John. 1.30. But our Lord Chriſt was before John Baptiſt not only in preferency, but exſiſtency, Ergo, he had a Pre-exſiſtency to the Virgins Conception.

Arg. 4 If our Lord and Saviour had no begining of dayes in ſome true ſence and conſiderable reſpect; Then he had a Pre-exſiſtancy to the Virgins Conception.

Heb. 1.3.But our Lord and Saviour had no beginnings of days in ſome true ſence and conſiderable reſpect, Ergo, he had a Pre-exſiſtency.

Arg. 5 If Chriſt went and preached within the Compaſs of the Age and dayes of Noah, Major. then he had a Pre-exiſtency to the Virgins conception.

Minor.According to that known maxim, Eſſence alwayes preceeds 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 Virgins conception.

Arg. 6 If Chriſt was the Root of David, Major. then he had a Pre-exiſtency to the Virgins conception.

But Chriſt was the Root of David, Ergo, Revel. 22.16.Minor.

Arg. 7 If Chriſt was before Abraham, then he had a Pre-exiſtency to the Virgins 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. then he had a Pre-exiſtency to the Virgins 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. then was the glory of the Creation, (viz. Angels and men) left a headleſs Creation, and in compleat till after the Virgin Mary, 1 Cor. 11.3. 2 Col. 10.

But the Creation was not left headleſs and incompleat, Ergo, Minor. Chriſt the Head of it was before.

Arg. 10 If Chriſt was not till conceived of the Virgin,Major. then 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 Preexiſtency to the Virgins 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 Virgins Conception.

But the Son of God is the Perſon there meant by Solomon, Ergo. Minor.

Arg. 13 If the Angel of Gods 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, then he had a Pre-exiſtency to the Virgins Conception.

But by the great Michael aforeſaid is meant Chriſt the Son of God, ergo, Minor. he had a Pre-exiſtency to the Virgins Conception.

Arg. 14 If the Children of Iſrael in their Journy through the Wilderneſs,Major. in the days of Moſes, did both partake of him, and provoke him, then 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, then he had a Pre-exiſtency to the Virgins 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 judgment 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; Authentick 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, Authentick 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, then 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 ſayings of Chriſt and his Apoſtles to be the word of God, or of divine Authority, then they may be proved ſo by the common conſent of Chriſtians, or ſome other infallable ground.

But they cannot be proved ſo by any of theſe, Ergo.

Arg. 4 If they can be proved ſo by any of theſe, then 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, then 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 Schollar, 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 undertakings, being taken off from that delightful and neceſſary thing called ſtudy by the carefull 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.