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 thâ—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 't is 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.
A 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 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 judgment therefore I also will shew 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 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 â—esâ—â—ts of my Principles wâ—o profess my self a Latitude man â—o lovâ— all mankind more especially those thaâ—â—ppear to be in their way sincerâ— 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 Major That which our Saviour Christ submitted to as part of his work was no Invention or Tradition of men Minor But 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 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 Johns Baptisme Ergo it was from Heaven The Major none will deny the Minor is pâ—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 Baptizâ—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 'T is said Jesus made and Baptized more disciples then Joâ—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 Administred 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 Baptized every one of you c. Acts 10.48 And he Commanded them to be Baptized in the name of the Lord Jâ—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 Objâ—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 't is 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 wâ—â—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 't was 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 't was not their duty Arg. 23 If they did perform any such
of Prayers and Tâ—aâ—s or why may not a kissing of the Cup do instead of drinking of thâ— 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 't is 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 't is 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 wâ—s afterwards confiâ—m'd and carryed on by Christ himself that great Minister of the Sanctuary who in pitching of the Tabernacle and setling the Mâ—thods of the Gospel acted not of himself but from the Father and in pâ—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 t is 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 dâ—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
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 Three Questions offered to be disputed with John Bunion before any publique Audience either in City or Countrey viz. Quest 1 Whether our Blessed Savour hath not Instituted a certain order to be observ'd 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 mentionâ—d in the Advertisement following for the better accomodation of such as live at a distance are sold as followeth by Mr. Robert Scott Millener over against the Cross in St. Albans and at his several shops in the places following viz. At Barnet on Mondaies at Watford on Tuesdaies and at Hempstead on Thursdaies and By Mr. Benj. Harris Bookseller at the Stationers Arms in Sweetings Alley near the Royall Exchange London By Mr. Richard Rooke distiller at the Maiden-head in Golden lane By Mr. Mansel Grocer over against St. Giles Church in the fields being all truly prepared By W. Russel Professer of Physick 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 Stationers Arms in Sweethings-Rents at the East end of the Royal Exchange in Cornhil 1 WAR with the Devil or the Young Mans 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 Ballance 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 Powell 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 Physick 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 Receits in Physick and Chyrurgery 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 aâ—cording 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 Baptized after they believed Written by John Nâ—rcot a Servant oâ— Jesus Christ and of his Church 8. Mentis Humanae metamorphoses sive conversio The History of the young converted Gallant oâ— directions to the Reader of that Divine Poem Entituled 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 Cardans 7. Segments Englished a Piece long expected and promised in his last years Almanack 1675. being very useful and necessary to all Artists in giving Judgment and commended as such by William Lilly Student in Astrology
thing then some unquestionable evidence may be produc'd to prove it Major Minor But no unquestionable evidence can be produc'd to prove â—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