A Brief or General REPLY, UNTO Mr. KNUTTONS Answers unto the VII. QUESTIONS, About the Controversy between the Church of ENGLAND, AND The SEPARATIST and ANABAPTIST▪ Briefly discussed.  
By JOHN MABBATT.  
Prov. 22.19, 20, 21. verses.  Vers. 19 That thy Confidence may be in the LORD, I have showed thee this day, thou therefore take heed. Vers. 20. Have not I written unto thee three things in Counsels and Knowledge. Vers. 21. That I might show thee the assurance of the words of Truth to answer the words of truth to them that send to thee. 2 Tim. 2.9. Even unto bonds, but the Word of God is not bound. Prov. 30.5. Every word of God is pure, he is a shield to those that trust in him. 
Printed in the Year. 1645.   

Upon the Honourable Court of Parliament, England's worthy Patriots be the spirit of magnanimity, profundity of wisdom and sound judgement, the pleasure of industriousness, the happy reaping of a righteous soweing, mercy abundantly, and seasonably beshowring the fruits of the ground with a blessed increase, for under the defence of the All-protection, I doubt not of the free passage of all and every Truth; A rich Treasure for Parliament and Kingdom: the ground or cause of this following discourse, as the seed of it was the Tenants of the Separation, Mr. Knutton charged to be unchristian in his opposite writing, yet I suppose the blade that riseth from the seed, which sometimes an opposite controversy in some sense may be said to be; yet I hope will not be offended at the grain in thee are, ripened for the use of the Owner thereof, yet will be burn up the Chaff with unquenchable fire.  
¶ The Power of safety overshadow the PARLIAMENT, and glory dwell in our Land.  
UNto the Pyons enquiring understanding Reader, increase of knowledge is a portion of God, in promise yours: then shall we know the Lord, when we follow on to know him, Hosea 6.3. And as the weight of all heavenly knowledge, is God therein understood, so is there a worth in the knowledge of heavenly things in the knowing of them according unto God, which knowledge no man hath by nature, but only of God, and in him enjoyed, who manifesting himself unto us, gives forth the knowledge of things, which we understood not before, opening the mouth to confess him, and the things of him, though others deny him, and will not receive him, nor the things of him; But like the Jews, that would not believe that Christ gave sight unto the man that was borne blind, Joh. 9.18. so is it with many, too like the Pharisees, who would not acknowledge God in it; yet would he that was blind, but then seeing confess Jesus, although the Jews had ordained, that if any man did confess that he was the Christ, he should be excommunicated out of the Synagogue, who being cast out by them, yet embraced by Christ; So is Christ unto all his, holding fast his truths, though for it they are excluded by men, in reading these few lines in this reply, you must not expect Scholar Phrases, nor the eloquence of the wisdom of men, the Greeks seek after no such things as runs in the stream amongst men generally in allowance, for we are not ignorant how that this way is spoken against every where, yet God causeth Truth to gain such that in receiving it are advantaged by it, though there may be, as Solomon saith, a price in the hand of a fool, yet he hath not the heart to take it, but in you Beloved, let the Word of God dwell plenteously or richly, try the spirits, search the Scriptures, examine the texts of Scriptures alleged in proof in this matter in reply. And as you read, you shall first have the original Question, than Mr. Knuttons Answer, Reason or Objection, marked with the Letter F, and Ob. wherein there passeth not a word but what was his own.  
Secondly, in Note for that is mine in Reply, is noted with the Letter R, and A. which matter in Reply, wherein it holds out my Judgement and practice with those Churches in the faith and order of the Gospel, am willing to be tried by the Scriptures, as knowing that the day shall declare all things approved, and what shall be disapproved, that matter that is declared unto us shall be approved, is the matter that the Scripture evinceth and approveth unto us, and whosoever shall walk according to this Rule, Peace shall be upon them, and Mercy upon the Israel of God, desiring not to be found in our own righteousness, after the Law, but in the righteousness of God by faith in Jesus Christ, under which covering, the Lord everlastingly find you.  
Beloved, after your effectual call of God unto the Faith and Order of the Gospel in Nottingham, Grace, Mercy and Peace be multiplied unto you from God our Father, and our Lord Jesus Christ, although since it hath pleased God to make known his truth unto you, you are not with us unacquainted with what Controversy, Contention, Tumults, Oppositions, that both you and the Churches in London and other parts of the Country have and do meet withal, for walking up to the Light of truth, made known to us from God, who hath fulfilled his promise unto us, saying, That he would teach us, and lead us in the way that we have not known, Isai. the 42.15, 16. Vers. in whom also we trust he will fulfil that his promise in Isai. 49.11. where he saith, I will make all my mountains as a way, and my paths shall be exalted.  
Behold it much rejoiced me; and I was glad to hear that the knowledge of the true and pure Ways of God, was in manifestation unto you in Nottingham, which was unknown and unheard of by me that it was so amongst you, until that which was in opposition against you came out in public view and Print here in London against you; which one having one of the Books, knowing it contrary to my judgement and practice, gave it me, saying; here is that takes you to do; which I took and read, understanding in it, that the Author affirms that he cannot maintain, in which affirmation of his, the truth being opposed, was one reason put me upon this Reply to his book; the second Reason was, in reference to those persons in Nottingham, opposed, though unacquainted with any of them, yet bearing affection to them, as those in that County of Alliance, from which I had my descent; Among whom I hearing the truth embraced, was moved in reference unto them, having to them both an inward and outward relation, yet through consciousness of mine own inability, found some demur, but being by a friend stirred to it, and informing me of the desire in the contrary, that there might be some answer unto Mr. Knuttons Book; I from a willing principle, according unto the former reasons so to do, willingly according to what ability and time God gave me, I have made this Reply, that his supposed Answers to these 7. Questions, in his Book may appear, as they are void, and the Resolution of the Question as far off as when Mr. Knutton began to resolve them, for any thing in his Answers; so that the truth in the Question in the port of them, stands firm and undeniable, and the strength of his opposition against you languisheth in its own weakness; will but occasion more courage, and double resolution unto you in the Truth, and that way of God, which by some may be called the way of heresy, yet so, saith the Apostle, worship I the God of my Fathers, believing all things in the Law and the Prophets, Act. 24.14, 15. which that you may so do in the true Knowledge and Holiness, according unto God, I shall pray.  
Yours in CHRIST JESUS, John Mabbatt.   


QUESTION THE FIRST. Whether is the Church of England, as it now stands, a true Church?  
F. I Premize this, that in this Church is much defect in Discipline, and in the execution of it, in comparison of other Reformed Churches, who in this far exceed it; the second Part of the Answer is, I affirm, it is a true Church, yea the Spouse of Christ.  
R. In the first part of the Answer, nothing is said for the Church of England, except it be in way of denial, to which there need be little reply to it; The second part of the Answer is a positive affirmation; it is a true Church, yea the Spouse of Christ; but upon what ground, proof or reason, he is too short to demonstrate; They of the Church of Rome will give as positive an affirmation, that their Church is a true Church, yea the Spouse of Christ; Though she be a Harlot, therefore a bare affirmation to be such, must not be taken, 2 Pet. 2.18. here is neither ground nor proof to make good this affirmation, therefore if any thing be pretended, it is in the following reason.  
F. Because the Church of England hath the matter and form of a true Church; the matter of a Church are men and women in a right logical sense, matter which is one of the causes, hath this property, it is Passive, for Action is from the Form, which is called the beginning of doing, as matter is of suffering, so are men by nature in the internal and real work of Grace, in conversion passive; Such matter the Church of England hath: it hath also the form of a Church; the form of a thing in strict logical sense, is a chief cause which actuates the matter, and perfects it, it is a constituting cause; now the form or constituting cause of a Church is faith, which brings it into relation to Christ; this form our Church hath, it hath many true Believers.  
R. This argument cannot justify the Church of England to be a true Church. 1. Because what this Argument affirms to maintain it so, is no more than may be affirmed of the Church of Rome. 2. Because it denies all visible Apostolical Churches, as they were planted by the Apostles in the Primative times, which may appear as follows.  
First, it grants what it affirms may be in the Church of Rome; thus; the matter and form he expresseth to be the matter and form of a Church: be there the matter, saith he, in a right Logical sense, is men and women, but men and women are the matter of the Church of Rome, ergo the matter is in Rome, which is one of the Causes that hath this property; it is passive, so are men by rature in the internal and real work of grace in conversion, so is it with all men and women in Rome, and in all the World, it hath also the form of a Church, which form he thus explains, the form of a thing in strict Logical sense, is a chief cause which actuates the matter, and perfects it, as he saith, action is from the form which is called the beginning of doing, but the Church of Rome hath a form, as a chief cause, which actuates the matter, and perfects it, and is a constituting cause to it, which is here proved, 2 Thes. 2.9.10. Revel. 13.4, 5.12.13.14.15.16.17.  
F. Now the form or constituting Cause of a Church is faith, which brings it into Relation to Christ.  
R. Which I deny, Faith alone is not a form or Constituting cause of a Church, for what ever is essential to the being of the Church of Christ, is essential to be in the Church, considered in its constitution, Ephes. 2.19, 20, 21, 22. 1 Pet. 2.3, 4, 5. and for what he affirms of Faith, that it should be a form or constituting cause of a Church, in being in relation to Christ, is false, there may be such in the Church of Rome, have Faith, and stand in relation to Christ, Revel. 18.4. ergo, there is faith in some of the Church of Rome, that brings it into relation to Christ, and is a constituting cause of her to be his Church and Spouse, whom he hath disclaimed, and to be a harlot, and the mother of whoredoms. Rev. 17.5.  
Therefore for him to say, because here is some have Faith, and many true Believers in the Church of England, and this their faith brings it into relation to Christ, this form our Church hath, it is no more than may be said of Rome, and this doth not make neither one nor the other a true Church.  
2. This Argument denies all visible Apostolical Churches, as they were planted by the Apostles in the Primitive times: First the matter of the Church in the Apostles times, were Saints by calling, 1 Cor. 1.2. Secondly, not simply, as men and women, but such men and women as professed Faith and Repentance at the least. Act. 2.41.  
3. Now men and women are in the work of Conversion merely passive, but as they are matter, for the Church of Christ they are more than merely passive, not dead stones, but living stones, because that you have tasted that the Lord is gracious, to whom coming as a living Stone, ye also, as living stones be made a spiritual house, 1 Pet. 2.3.4.5.  
The form or Constituting cause of a Church, is faith, which brings it into relation to Christ, if he would say any thing in this Argument, it is in these words, Yet how contrary it is to stand with the Primitive Church, may plainly appear.  
1. It denies the visibility of Christ's Church, because the Argument cannot hold, but with reference only unto the Church of Christ mystical: for Believers in all ages, places, and people, by reason of their union and Faith in Christ, are called his body, Ephes. 1.23. and thus they are of his body, yet visibly not his Church.  
2. Faith cannot be only a form or constituting cause of the visible Church; because first, Faith may as well be a form or constituting cause, as well to particular persons to be a Church of Christ, for he hath the same Faith, brings him into this relation unto Christ, as doth the faith of more, and makes him a member of his body mystically, yet not his Church visibly; For the Scripture never gives the name of Church to one person; no less than two or three, Matt. 18.20.  
3. Believers living in several distinct parts of this Kingdom, neither acquainted one with another, nor have any thing to do each with another in the matters pertaining to a Church, yet by virtue of their Faith in Christ, may have that form or constituting Cause of a Church, he allegeth, that brings it into relation unto Christ; yet none will say, they are Christ's visible Church, as the Apostle meaned, when he writ, saying unto the Church of God at Corinth, and unto the Church of Galatia, and if any will say any thing of them, it must be in the words of the Apostle Peter, in his first Epistle, first Chapter, first Verse. unto the strangers that dwell here and there throughout Pontus, Galatia, Capadocia, Assia and Bythinia.  
F. Because the Church of England hath the essential notes and marks of a true Church; 1. The Word of God purely and powerfully Preached, professed and maintained, which always gather a People to the Lord, being so taught.  
2. The lawful Administration of the two Sacraments, according to Christ's Institution, Matt. 28.19, 20.  
3. True obedience to the Word of God, a right following Christ, voice and conforming to his will.  
4. The Union with God by his Spirit and Faith, and with his Saints by love.  
R. As he could not make it good in the matter and form of a true Church, neither will these Notes and Marks be found in her to be a true Church, but will prove like unto the Nethinims, who came of the Gibeonites, who pretended that they were of the Levites, and sought their writing of the Genealogies, but it was not found; therefore they were put from the Priesthood, Josh. 9.3.4.9.27. Ezra. 2.43.62. Nehem. 7.60.64, 65.  
Laodicean saith, I am rich, and increased with goods, and have need of nothing; But the answer of God is, and knowest not how thou art wretched and miserable, and poor, and blind, and naked. Revel. 3.17.  
To the first note, for pure preaching of the Word of God, it is purely, when it is without mixture with humane rites, or humane Tradition, or Authority of humane Authors. But the Church of England, in stead of being like unto the House of God, the Church of the living God, the pillar and ground of truth, 1 Tim. 3.15. to hold up, and forth, pure truth: Doth she not hold out Truth mixed with humane rites, and Traditions in the Authority of humane Authors, witness the doctrine of Infants, Baptism, which to do, Christ saith, you worship me in vain, teaching for Doctrine men's Precepts.  
2. The Word is purely Preached, when it is in the simple purity of the Word itself, and not to be wise above what is written, holding out nothing in matter of Faith and Worship, than the pure Word of God holds out so to be, which only is sufficient to make the man of God absolute and perfect to all good Works. 2 Tim. 3.15, 16, 17. But this is not a pure Preaching, to affirm that the Scripture is not Sufficient to make the man of God perfect to every good work! Witness, no man is able to preach the Gospel, except he have humane Learning, and the knowledge of Tongues.  
3. Thirdly than is the Word purely Preached, when the whole Counsel of God is preached. Act. 20.20.27. Now where any part of God's Counsel is withstood, there is no pure preaching of his Word, but as it was said conserning the Pharisees, and the expounders of the Law, in the hearing of Christ preached, in refusing to have heard to one part of God's Truth in point of John's Baptism, they were so fare from purely hearing the Word, that they are said to despise the Counsel of God. Luk. 7.30. so may it be said in the other respect, to preach a part, and not the whole Counsel of God made known, is but to despise the Counsel of God, Christ's Prerogative Royal, peculiar and alone King and Lawgiver to his Church, is to be preached up and maintained. Psal. 2.6. Isaiah. 9.6. Revel. 19.16. and not to pretend to hold up Christ's Prerogative, in word only, to spoil him of his Prerogative Royal, which is so done, when Christ hath said in his Word, thus and thus shall ye preach my Word, my will and my Commands. But to contradict, and say, not so as the Word requires, but thus and thus, according to such and a humane Tradition of the Fathers; this is to spoil Christ of his Prerogative as a King, and to make void his Commands to his Church, which he hath enjoined them to observe unto the end of the World. Mat. 28.20. And where any such things as these be, are contrary to pure Doctrine, there is not the Word purely preached.  
Further, not only purely, but powerfully preached, when according to the power of God, subjecting people to the pure word of God, that obedience that is from the heart, unto the form of the doctrine of Christ's Word to the truth, as the truth is in Jesus, not only to one Truth but every Truth of Christ, teaching them to observe all that I command you, Mat. 28.20. And the Word in such purity and power as the Apostles preached it, calling and bringing home people unto God, this they did in several places, and all this while, not a note or mark of a true Church gathered, for after this they planted Churches, and of these Converts, were joined unto Churches, and this may be out of a Church, calling and conversion, as the hand of the Lord was with divers, after the scattering of the Church, for the persecution about Stephen, Act. 11.19, 20, 21.  
2. F. Note: But in the Church of England, is the lawful administration of the two Sacraments, according to Christ's Institution. Mat. 28.19, 20.  
R. By this note or mark of a true Church, he cannot make it good; First, the two Sacraments must be lawfully Administered, and then lawfully, when done according to Christ's Institution, Matt. 28.19, 20. Go teach all Nations, baptising them in the Name of the Father, and the Son, and the holy Ghost: In the Institution is plainly laid down, First Teach, and then Baptise; he must so teach, as the party be instructed by teaching, (teaching implies a Scholar learning) Go Teach all Nations, that is Disciples, all Nations, Baptising them. Now how lawfully hath this Sacrament been by Mr. Knution, or those his aspersion pleads for, administered lawfully, hath he taught▪ or were they taught Disciples they administered Baptism upon; if not, than not lawfully administered as the Institution is given by Christ, to be observed.  
Children cannot be the lawful subjects of this Sacrament, for they are not capable of teaching, Christ Institutes and commands one thing, you say and do another thing, he saith, Teach and Baptise; you say, no Baptism without Teaching, yea, the untaught, and such uncapable of teaching: Is this a lawful administration of this Sacrament? and one will not serve without the other, if that were lawfully administered, for he enjoins, teaching to observe all that he commands, vers. the 20.  
F. 3. Note the true obedience to the Word of God, a right following Christ's voice, and conforming to his Will. John. 10.27.  
R. This note will not serve to maintain the thing affirmed: For when Christ's institution is not rightly harkened unto, and followed, there cannot be boasting of obedience, and harkening unto, and following Christ rightly, Mat. 7.24.26.  
F. 4. Note. Union with God by his Spirit and faith, and with his Saints by love.  
R. This is not so essential a mark of a true Church, but that the scattered Saints, Believers far remote one to another have, & Saints in their own particular, it may be affirmed of them, to have union with God by his Spirit and faith, and with his saints by love, and this the believing Saints had in the Apostles times, when they were called afore visibly they were joined unto any Church, and some that never saw the Apostles face, hearing of his conversion & preaching, glorified God for him Gal. 1.22, 23.  
F. Because this Church of England was rightly called and constituted at the first by the preaching of the Word, and gracious Laws of the Magistrate.  
R. Here it is affirmed, it was called and constituted either by the preaching of the Word alone, or else by the preaching of the Word, & the Laws of the Magistrate together, he would not be understood to affirm, it was constituted by the preaching of the Word alone, yet it seems, that if he should speak according to the light of truth, he could not tell how to make it out otherways; as mind what he saith himself,— Constraint itself may justly have place in a lawful Constitution, or Reformation of a Church,— there must be first a lawful constitution afore a law of constraint by the Magistrate, and this he cannot deny, without he will deny his own words, as he saith in the first Argument, pag. 1. the form or Constituting cause of a Church is Faith; If this be a Constituting Cause in his Judgement, he saith of faith and believing, the Magistrate must not compel a man to believe, saith he; then from his own Argument, a Church may be of a lawful constitution without the Power of the Magistrate, which is a truth, according to the primitive Churches, who were so.  
But they must compel them to attend the means of grace, and leave their wickedness; if so, than it is but just and right reason, where any Church or Churches are in a lawful constitution according to the word of God, in relation unto Christ by faith through the Spirit, according together in the order and fellowship of the Gospel, subjected unto Christ their only King, Priest, and Prophet, is God's Church appointed, that to them they should grant protection, for there hath God appointed the blessing for evermore, and this the Apostle put us upon to pray for; 1 Tim. 2.1, 2, 3. for kings and all that are in Authority, that we may lead a quiet and a peaceable life, in all Godliness and honesty.  
But never did the Apostle call upon the Magistrate by the sword, to cause any man to be of the Church of Christ, this was effected by the power of God in the Word preached, Act. 2.41.  
His fourth and fift Argument he saith more properly comes in elsewhere, which here is passed by.  
But concerning Christ's visible Church, note these particulars. 1. The foundation of the Church is Christ. 1 Cor. 3.11.  
2. The layer of this foundation is God. Isaiah 18.16.  
3. The place where God lays this foundation, is in Zion, his Church. Rom. 9.33. 1 Pet. 2.6.  
4. The builder on this foundation, is God by his Spirit, Eph. 2.22. 1 Cor. 3.9.  
5. The matter laid upon this foundation, is living Stones. 1 Pet. 2.5.  
6. The form of this building, is a Temple, or Spiritual house, 1 Pet. 2.5. Ephes. 2.21.  
7. The end of this building or house of God is, that it should be a habitation for God, through the Spirit, Ephes. 2.22.  
Seven particulars more the Scripture holds out to us, as in one Conjunction unto these seven principal heads, pertaining unto Christ's visible Church.  
1. In Christ being the foundation of the Church, so is he the Lord and King, and only head of the Church, Psal. 2.6. Mat. 21.42. Ephes. 1.22.  
2. God laying this foundation, he lays it as the stock of all the fullness of the treasury of Righteousness and life, 1 Cor. 1.30. Coloss. 1.9. Coloss. 2.9.  
3. In regard of the place where God lays this foundation, the Church, he makes it the fullness of him that filleth all in all. Ephes. 1.23. 2 Pet. 1.3. Mat. 18, 19, 20.  
4. From God's being the builder, the building of Christ's Church shall go on, and the gates of Hell shall not prevail against it. Mat. 16.18. 1 Cor. 3.11. Heb. 3.4.  
5. In regard of the matter laid upon this foundation, living Stones, this that the believing sheep of Christ shall be gathered into the Sheep-fold of the Lord Jesus, and built up upon him. John. 10.16. Mat. 24.31. Ephes. 4.11, 12.13.  
6. In that this building is a Temple and spiritual House; this, that the Church is a glorious and admirable building. Ephes. 2.19, 20, 21. 1 Tim. 3.15. Psal. 87.7. Revel. 21.2.11. Cant. 6.10.  
7. From the end of this building, to be a habitation for God, through the Spirit, is this, from Gods inhabiting: here are these two things to be understood; First, Gods purging his floor, Mat. 3.12. Revel. 21.27. Secondly, his filling his House with his glory. Revel. 22.1, 2, 3, 4, 5. Revel. 21.3, 4, 5.  
Now to these former particulars, I shall lay down these four conclusions.  
1. That the foundation, and the Saints mutual, according together in the Order and Fellowship of the Gospel, to be the Church of God, is in one Conjunction together, Matt. 18.20. Joh. 15.1.5. Ephes. 4.15, 16. coloss. 2.19. Ephes. 2.21.  
2. This is so by the Lords doing alone, and it is marvellous in our eyes, Matt. 21.42. Ephes. 2.22.  
3. Thirdly, that in the Church, in Zion, God hath only declared, that there is this foundation laid by him, Isay. 28.16. Rom. 9.33. 1 Pet. 2.6, 7, 8. Ephes. 3.10.  
4. That the Church of Christ is such a choice one to him, as his Spouse; that it is not the Faith of another, or others can instate any into this relation to Christ to be his Church or Spouse, for she is his Church & Spouse, by her own being one with Jesus Christ; I am my beloved's, and my Beloved is mine. Cant. 6.2.   

QUESTION II. ¶ Whether the Church of England be a right Nationall Church?  
F I Assieme, it is as true a Nationall Church, as the Jewish Church was.  
R. To return back to him his own words, wherein may appear what little weight of truth there is in his affirmation,— It is as true a Nationall Church as the Jewish Church was, yet saith he, in the Old Testament the Jews were never called by the name of Nationall Church, which is denial enough to what he affirms; and further he saith, that no National Church is mentioned in the New Testament, but only particular Churches gathered by the Apostles preaching, and in this he gives himself a second denial to what he affirmed; thus, both in the old and new Testament, there is no warrant for an Nationall Church by his own grant, but saith he, if the judgement of Mr. Brightman, and some other learned, upon the Revelation, be Orthodox and sound, than Nationall Churches are spoken of, and prefigured by those seven Asian Churches, whom that Eagle-eyed Expositor looks upon as Tips of succeeding Churches, and those Churches whom they set out to be their Counterpain, as Sardis sets out the Church of Germany, Laodicia the Church of England, and Philadelphia the Churches of France, Helvetia, Sueuca, Geneva, Holland, Scotland,— what ever Mr. Brightman or others say, it is not Anthentick, and so to be taken, without the Scripture saith it. Neither is this Mr. Brightman hath said, of any great stay to the Church of England, whose Counterpane he sets out from Laodicea, of whom God said in Revel. 3.16. because thou art Lukewarm, and neither hot nor cold, it will come to pass, that I will spew thee out of my mouth; and it may be minded, what Mr. Brightman saith, that Christ preferreth a blind Papist, or no Religion at all, before this hodgepodge lukewarmness, of which Laodicea, and the Church of England, if you will have it so, doth consist.  
And concerning that in the Old Testament, are divers Illustrious Prophecies of a Nationall Church of the Jews, when God shall convert them, to bring them back, to settle them in their own Kingdom. Isai. 60.4. Likewise we find, saith he, the Prophetsspeaking of Nationall Churches amongst the Gentiles, which shall come and join with the Church of the Jews, but these Prophecies have reference unto that time after the Jews calling and conversion, which is not yet, and so serve not now, and we have the Scriptures speaking of some out of every Country, Kingdom, Nation and People is redeemed out from all the rest, is a truth as well, as to affirm it of the whole Nations; read two Proofs, Revel. 7.9, 10, 11, 12, 13, 14, 15, 16, 17. Revel. 21.24.  
Therefore we see, there is nothing he can say, doth prove a Nationall Church, therefore not a Nation. But conclude with Act. 10.35. in every Nation, he that feareth God, and worketh Righteousness is accepted with him.  
A Reason or two, why a Church in an Nationall consideration, cannot be.  
1. The Church was so many as could meet together in one place, a whole Nation cannot do so. Act. 14. ●7.  
2. The Church is such a company, over whom the Pastor, or Pastors of it may discharge that work of Duty, Care, Service and watchfulness over them, as those flocks over which God makes them Overseers, now who can fulfil or discharge a Pastoral charge over a whole Nation, Act. 20.28. 1 Pet. 5.2.  
3. The Church is such over whom their Pastor, or Pastors that are over them, are to give account of; what Pastor or Pastors will or can be accountable for a whole Nation, as their flock, according to the Apostles mind, as Pastors should be, Heb. 13.17.   

QUESTION III. ¶ Whether are the Ministers in the Church of England sent of God, and so are true Ministers, or not?  
F. I Affirm, they be true Ministers of Jesus Christ, sent of God into his Vinyeard, to build up his Church and people, as living stones, upon Christ the chief Corner Stone.  
R. In this Answer in a true Minister, we may observe these particulars; First, he is sent of God. 2. The place whether he is sent, is into his Vinyeard. 3. The work there that he is to do, is to build up his Church and People. 4. The quality of the matter they are to build, which is living Stones. 5. The foundation they must build upon, is Christ, the chief Corner Stone. But now whether these be in the Ministers of the Church of England, examine.  
First a true Minister of Christ is sent of God, that is in one of these two ways. 1. Immediately by God, as the Apostles were. 2. Mediately by the Church, in choice, in election, and ordination, lawfully proceeded in according to the rule of the Word of Christ so requiring of it.  
1. For immediate sending of God, as the Apostles were sent, so he doth not say, are the Ministers he would plead for, are sent: he goes not about to show such a pattern as Paul could; Paul called to be an Apostle of Jesus Christ, through the will of God, Rom. 1.1.5. 1 cor. 1.11. But as he doth say, is this, that they have gifts, and exercise their abilities to convert and conform souls; Now saith he, their ability and fidelity argues, that God hath sent them, so much may be said of the woman of Samaria, was able and faithful to declare Christ the Messiah to the Samaritans, that they believed because of her words. Joh. 4.39.  
2. God or Christ may be said to send in a mediate way, when a Ministre in a Church is lawfully elected and ordained into the Church of Christ as Act. 14.23. and tell them, it is not the greatness of his gifts, or what he hath done, makes him officiously a Minister of the Church, till he be called and ordained to it; And there can be no true and lawful election and ordination of a true Minister, but in a true Church, Act. 14.23. Tit. 1.5. Now for such a call by lawful election, in ordination in the Church, as Act. 14.23. to be ordained in the Church, thus to justify those Ministers he pleads for, he saith nothing, truly to be sent of God, and thus from neither of these, to sending of God, can he justify them to be Ministers sent of God, neither immediately of God, as the Apostles, nor mediately in the Church; and he may say what he said, They be true Ministers of Jesus Christ, sent of God, but those he sets to plead for to be Ministers, are not those Ministers sent of God, not immediately, as Paul, nor mediately called, elected, ordained in the Church of Christ, his Vinyeard, into which he saith they are sent.  
But Christ seeing the Labourers standing idle in the Marketplace, Mat. 20.4.7. saith unto them, go ye also into my Vinyeard, and whatsoever is right, I will give you, and they went their way, Vers. 7. and his promise is, whatsoever is right, that shall you receive.  
F. I grant, saith he, that the calling of the Lordly Prelates, as they are described in the second Article of the Covenant, and exercise their jurisdiction in their Courts, by their substitutes, is Antichristian, yet the Godly, Learned Ministers of this Church, called by them, are true Ministers.  
R. First he grants, the calling is Antichristian, and so unlawful, yet see how he contradicts himself; if they be Godly men, called by them, than the call is not Antichristian, nor unlawful, but they true Ministers of Christ; now what little show of reason is in this; is the Call Antichristian in respect of the Prelates calling, or the Persons called; it is Antichristian in the Caller, and that is the Prelates, than all without exception, let them be whom they will, as they are called by them, it is an Antichristian Call to the Ministry, and so not a true Minister, but a false.  
Ob. But the Prelates are Christians, and so their Call of us is not altogether unlawful, which the Separates, every Plebeian Artificer hath power to Elect, and ordain by virtue of his Christian Profession, the Act of the worthiest standing for all:— how can they deny this right to Persons, in some measure qualified for this Work?  
R. This is denied, as untrue; they did not choose you, considered as Christians, if they did simply so, it was to set you Pastors over them, in that consideration alone, which if they did, these chosen by them should have stood close to them, and not forsake them, but let them sink under the Antichristian doom alone.  
3. They did not as Christians call you, as you say, with the Separates; if they did, why will not you allow with Christians to be the power of Calling, Electing, and ordaining Ministers, which you seem to contemn by your words; every Plebeian Artifieer hath power to elect and ordain by virtue his Christian profession, which you should not contemn, for you can be under no people, but they must be some Artificers; will you not have their voices to choose you, or have you been only a Teacher to Lordly Prelates, then have you lost your flock, and take heed how you contemn the choice of the Lords people, it is no matter how mean or contemptible their calling or trades are, or how common the persons be: Is not this said, they disdain the Carpenter's Son? What ever Christ purchased for the Saints, and gave to them that privilege, the Apostles in their time would not deny them: but they did give their voices in electing their Elders, Act. 1. last. Act. 14.23.  
4. They did not as Christians, for they did disclaim it, as to belong to Christians, barely so considered, to meddle at all in calling and ordaining Ministers, and some of you also they did call, should not have all the number of their name, nor allowed to do so.  
5. Not as Christians from your own words, as you acknowledge, saying, which yet I speak not in favour of their calling, for I look upon it as Antichristian, and directly opposing Christ's Word, and approve you allege for it. Matth. 20.25, 26.  
Ob. The Prelates in their Ordination, command us to Preach the Gospel truly; now if we not rightly called, because called by them; then one of these two things, or both follows; First, either it is unlawful for the Prelates to command us to preach the Gospel. 2. Or else it is unlawful for us to preach the Gospel as they command us.  
R. Now they command you to preach the Gospel by virtue of their ordaining of you, or not; If not, by virtue of their ordaining of you, than they disclaimed their Ordination of you, but if by virtue of their ordaining of you, as so they did, and so it was unlawful and Antichristian, even as they commanded you so to do, and for you to Preach from their so commanding you, by virtue of their ordaining of you so, is unlawful and Antichristian, as the Call from them is Antichristian, you have granted over and over.  
Ob. If a Minister should go and preach amongst the Pagans, and convert divers of them, he may be said to be a Minister sent of God.  
A. It is such a Minister he means, as hath a Call to the Ministry, to seek for, as would find it in something; but this will declare it no more than it would the Woman of Samaria to be one.  
F. But I, saith he, propose this Querie to the Conscience of any reasonable man; Suppose a profane parish, where no means of Grace ever was, nor any godly Christian ever dwelled; should from the convixion of the necessity of Preaching, make suit to some godly Minister to be their Pastor; I demand, whether this be not a divine Call from God, I conceive, saith he, it is.  
R. This is a very strange Querie, he says, a true Minister was one sent of God into his Vinyeard, yet here, where there is not, nor ever was any godly Christian, yet he concluded, he hath a divine call from God to be their Pastor, when he said before, God sent into his Vinyeard, to build up living Stones upon Jesus Christ, the Apostles, they well know the mind of Christ, did not, nor would not have ordination of Pastors over any but the flocks of Christ, nor no other ordination would the Apostles have, but that is in the Church, and this from the Apostles is left to observe, for election and ordination of true Ministers, Act. 14.23. Act. 20.28. and to go upon this supposition unjustly, though they be not a Church, yet they may come to be a Church the Apostles planted; no such may be Churches, and for any to do thus, if it be not to ruane before they be sent, nothing is. The immediate-sending of the Apostles, had no Commission to set down amongst any such people, to be a Church, till they were converted, as the Apostle saith, 1 Thess. 1.9. you know what manner of entrance in we had unto you, and how we turned to God from Idols, to serve the living and true God.  
And the mediate call of God he cannot conceive to be here, to be called by, or in his Church,— for here is not one godly Saint amongst them.  
F. But I think, saith he, a Minister may be truly sent by God, by a Synod of godly and Learned Divines to a Pastoral charge, though the people call him not, but are a profane Parish, that desire not powerful Preaching, but hate it, and would oppose the coming in of such a one.  
R. Mr. Knutton saith a little before, in his Book, what is contrary unto this:— I think, saith he, every Godly Minister will not account himself a Minister sent of God, as he hath his calling from the Prelates, which saith he, I acknowledge is Antichristian, but will rather look at his divine Qualification for the Lords work; as his internal call from God, and at his people's election of him to such a Charge as his outward call, and will look at the Episcopal ordination as a mere Ceremony, which cannot nullify his divine call from God, and his Church,— as the Episcopal Ordination is in Annullity, not to be observed, and if Gods call, and his Churches call is sufficient, and only to be stood too, as it is, he need run to no other, and for any to force themselves upon any people, opposing and hating any such thing, it is contrary to the order given by Christ to his Ministers, sending them out, If they will not receive you, shake off the dust off your feet against them. Matt. 10.14. Act. 18.6.  
In a word by way of Reply to what Mr. Knutton saith, to maintain Tithes.  
F. Tithes, saith he, are not Ceremonial, for a Jewish ceremony was a Carnal type of an holy thing enjoined for the service of the Tabernacle and Temple, only until the time of Reformation.  
R. But Tithes was a Jewish Ceremony, and a carnal Type of an holy thing enjoined for the Service of the Tabernacle and Temple, only until the time of Reformation.  
1. Tithes Type out to the Levites, that God was their portion in Israel, Num. 18.20.21.24. Josh. 13.14.33.  
2. It was enjoined for the service of the Tabernacle and Temple, this ye shall have for your service in the Tabernacle. Numb. 18.21. Heb. 7.5.  
3. Until the time of the Reformation, Heb. 9, 10.  
Ob. Now to say, Tithes were instituted, to signify something for a time, as all other Ceremonies were, is not true.  
A. But to say of Tithes, is truth, as thus; Tithes Type or signify out God to be the portion of the Levites, from the rest of their brethren in Israel, only in their Generation, and that till all their service in the Tabernacle, and waiting upon the Aaltar in offering sacrifices for sin, offered up by them, were put to an end by the alone and only sacrifice for sin, by the death of Christ; this is truth, Num. 18.23, 24. Heb. 10.8, 9, 10, 11, 12.  
Ob. Tithes are Moral, and so perpetual. 1 Cor. 9.13.14.  
A. It is denied; Tyths are not moral nor perpetual, and for that Proof 1 Cor. 9.13.14. will prove no such thing, and he might as well say, the Priesthood of Aaron is moral and perpetual, and allege as good proof to prove it, as here he brings to prove the morality of Tithes in Heb. 5.4.5. and this he will not undertake to maintain, except he will be Jewish perpetually, and everlastingly, Heb. 7.11.16.18. but let us consider the Text he aledgeth, 1 Cor. 9.13.14. 1. The 13. Verse. Do ye not know that they which Minister about the holy things, eat of the things of the Temple, and they that wait at the Aaltar, are partakers with the Aaltar; This verse will not prove Tithes to be moral and so perpetual, not moral thus; because the things of the Temple cannot be eaten no longer then there be them that Minister about the holy things of the Temple.  
2. Neither can there be any partaker of the Aaltar, no longer than they wait upon the Aaltar.  
3. It cannot be denied, but that the Temple, Ministry, and the Aaltar, waiting, and the eating of the Sacrifice, and partaking of the Altar, are all abolished, the whole 9 Chapter, Heb. 1, 2, 3. testify, Heb. 10.9. the morality of Tithes in this verse, is flatly denied, and to fall with the Ministry, Service and sacrifice of that Temple and Altar.  
14. Verse. What will that say to prove the morality of Tithes, from this verse, is no mention of Tithes, much less any thing for the morality of Tithes, the words of the Verse is, So hath God ordained, that they that Preach the Gospel, should live of the Gospel, that is, saith Mr. Knutton by Tithes; and because the Apostle doth not not say so with him, he chargeth the Apostles argument to be lame.  
His speech impertinent: wherein Mr. Knutton is in one, if not both these offences; First, if he did not understand the Apostles mind, he should not have so charged him. 2. Seeing the Apostles words would not serve for his purpose, he should not have wrested them from the Apostles mind; but consider the words in the Verses, so hath God ordained, that they that Preach the Gospel, should live of the Gospel: these words deny this thing morrally to have appertained to those that served under the Law: and so not moral, for it is peculiar to those that preach the Gospel, and it allows it not moral to the Levites before them, as the Tithes of the Levites, not theirs, and so not moral & perpetual.  
Not Moral: for if it had been moral and perpetual, than the Churches should have given it to the Apostles, and they have declared it to them so to be, and to have refused it, they should not but have taken it, except they would part with what was morrally their right; but the Apostles knew they were not to require any thing as morrally in the Tything under the Levites, and he speaks plainly, that was theirs, was properly theirs, as they preached the Gospel, which the Levites under the Law had no part in it. Heb. 13.10. and that which was the Levites, was theirs as they served in the The Tabernacle, and the more freer the Gospel is in dispensation, the more like itself it is, and he that weigheth taking lest in the free dispensation of the Gospel, holds forth the Gospel in the greatest freeness. Mat. 10.8. 1 Cor. 9.18.  
Ob. Tithes are Moral, for the Heathen, who by the light of nature, judge by the light of Nature; Tithes were to be paid to the Gods that they worshipped.  
A. Such a thing as this, to have been drawn from the Heathen, pertaining to their worship, to be observed by Israel, unto the true God, was an abomination in Israel, and forbidden by God himself, Exod. 23.13. you shall not observe other Nations, to Worship me as they do their Idols, and we under the Gospel are exhorted ●o keep ourselves from Idols, 1 Joh. 5.21. and as the Apostle saith, an Idol is nothing, neither is any thing offered to them; any thing, 1 Cor. 10.19, 20.  
Ob. Tithes were the Lords right long before the Law was given, therefore Tithes are Moral.  
A. Was Tithes only the Lords right? whose was all the the substance besides? not only Tithes, but all was Gods, as in Psal. 50.10. If I need any thing, I will tell thee, the Cattles on a Thousand hills are mine, And as the Apostle, 1 Cor. 10.26. The earth is the Lords, and the fullness thereof: how argues this the morrallity of Tithes before the Law was given; if he means they were Gods in a moral right, so was all the substance in all the world; if he mean so, God gives not the whole, nor it in any part unto any Creature, this Right, his it is, and he is the Sovereign Lord to dispose of his own as he pleaseth, and he never gave Tithes in the morrallity of the right of them, thus unto the levitical Priesthood of Aaron, the Levites: for he did enjoin and command them to offer up the Tithe of the Tithe received of the people in sacrifice, unto the Lord, and this they were to do, so long as they received Tithes in the levitical Priesthood, and that in a stricter manner in what they offered of that, then that of the offering of the people; of that they might eat, but not eat of that offered for themselves, Numb. 18.26, 27, 28. Levit. 6.23.  
F. He saith, all that which concerning Tithes, was instituted in the Law, was, that Tithes should be assigned unto the Levites, so long as they should serve the Tabernacle; And though God gave the Tithes to the Levites, yet saith he, he did not found them in that incorporation.  
R. Neither did God first found his right in the Tenths, as the Tithe, but in his right of all, God gave the land to all the tribes of Israel, except them, but to the Levites your brethren, I give none, he shall have the Tenth of all, and live of the sacrifice. Deut. 10.9, 10. and from his right in all he disposeth the tenth to them. And God hath declared only his taking the right of the Tithe for a time only in that incorporation, as the Truth affirms, so long as they serve the Tabernacle, Num. 18.21. but saith he, the same right descended to the Ministers of the Gospel, but he is too short to bring any Word for it, and this was denied before. But he brings in this lame Argument, which cannot go upon all four, nor upon two thus; so Tithes were due to the levitical Ministers, as Ministers, not as levitical, and so are successively due to Evangelicall Pastors, as Pastors, not formally as Evangelicall by way of Reply; thus the Levites by the Offerings and Sacrifices of the Tabernacle to which they served were maintained; but when the Offerings and Sacrifices of the Tabernacle ceased, the maintenance of them as Ministers must be at an end. Numb. 18.21.31. there is no Law of right reason, nor Proofs of Scripture to maintain them as Ministers longer, but approve to the contrary, Heb. 13.10.  
Again, it was not Levies simply, as Levites did accomplish the Service of the Tabernacle, but as they were Levites ministering, and levitical Ministers that received it, as the wages of their work. Num. 18.31. so saith he, are successively due to Evangelicall Pastors, as Pastors not formally as Evangelicall, and thus it seems he would imply a Minister to be maintained, and maintenances due to them, neither doing the service of the Law, nor the Gospel, not Levitically as serving in the Tabernacle, nor Evangelically, as preaching the Gospel; was ever any such thing as this affirmed under the Law, or spoken for in the Gospel in the least allowance of such a thing, the Law was against it, it was the Priest's portion for his service. Psal. 16.4. the Apostle reprehends it. Philip. 3.18, 19 But his Argument would join a Pastor or Minister in name and maintenance by means in the substance together, and so would contradict the wisdom of the Parliament, who seeing this evil by Order, declare putting it down, as in all Non-residences, plurality dumb-dogges, so far as God hath given them light, to part of that he will have them strip the false and Antichristian Ministry of, till God hath made her desolate and naked, and because his Argument is lame, and cannot stand, I need not stand long to prove it to halt, or not to go.  
Ob. It was the custom of God's Church in all ages, to pay Tithes to the Lord; before the Law was written, Abraham paid Tithe of all, Gen. 14.20. therefore Tithes are Marrall.  
A. It is denied, it cannot be proved to be the custom of the Church of God in all Ages before the Law, to pay Tithes. First, this doth not prove it, to instance only Abraham in his Age. 2. And that in Abraham; for a Custom doth not prove it, being done but once by Abraham in all his life, as we can read of; and to prove the morrality of Tithes, being before the Law, he might as well go about to prove the same of Circumcision, and of burnt-offering, that these were all moral, and perpetual as well as Tithes, and plead for them to be, which were before the Law, as well as Tithes, and observed by Abraham. And for that he saith of Jacob, he saith nothing to prove it, for it cannot be proved that Jacob paid Tithes at all in any place, and for his bringing in of Jacob now, is nothing to the purpose.  
F. Further he saith, Tithes were due, & were paid to Milchizedech by Abraham.  
R. This Argument hath two parts in it; First Tithes were due, and in this he hath recourse unto what he had said before of Jacob, of whom he conceived it was jacob's opinion, that Tithes was to be paid, because Jacob vowed so to do it, in which, saith he, Jacob sinned against God, if he did not know it pleased God, that he would vow such a thing, but in as much as he finds, that Jacob did it not, here he leaves him under the first charge of a rash Vow, and secondly, of never observing, that Mr. Knutton saith, was a Moral thing by him to be observed; and therefore saith he, in this fourth Reason, that he might sinne; yet to say something, because Tithes were due, and so as from Jacob, here is a moral due, as if he should say, but not Morrally kept, ergo, not so moral in jacob's judgement, to Action. Second part of the Reason, and were paid to Milchizedech by Abraham; here it's paid, but not as due, moral and perpetual the deuce, was minded in reference unto Jacob: but paid only by Abraham to Milchizedech, not in the deuce moral, that part of the Reason had reference unto Jacob; and that was in reference to opinion, and not for action.  
Ob. But Abraham paid it to Milchizedech, and so Tithes ought to be paid to Christ; else Christ should fail in something, to be as Milchizedech was.  
A. And so should Christ do, except only Abraham should pay it him.  
Ob. Now Tithes being due to Christ, must be paid to his servants, the Ministers of the Gospel.  
A. How doth this hold in Christ, answering Milchizedech? was the Tithes paid by Abraham to Milchizedech, transferred by Milchizedech, from him, to his servants, or Ministers of his? there was no such thing mentioned of Milchizedech, nor could be, for the Priesthood, nor the rights of it could not be transferred to any other, if it could have been, he could not properly have been the Type of Christ his Antitipe; for Christ, who is the Antitipe of Milchizedech his Priesthood, and the rights of it, are not, nor cannot be transferred over to any other, Heb. 5.10. Heb. 7.24. Concerning Tithes, observe these particulars. 1. That Tithes Type or sign out to the Levites, that God was their portion in Israel, Num. 18.20, 21.24. Josh. 13.14.33. Deu. 10.8, 9 2. That it was enjoined for the Saints of the Temple and Tabernacle, Num. 18.21. Heb. 7.5. 3. Until the time of Reformation. Heb. 9.10. 4. That this was only to continue in the Generation of the Levites, till all Sacrifices and Offerings for sin by them in the Temple and Tabernacle was put to an end, by the coming of that Tabernacle pitched by God, and not man, which was Jesus Christ, putting all the former Sacrifices to an end, by the sacrifices of Himself, the only Sacrifice for sin, Numb. 18.23, 24. Heb. 9.11. Heb. 10.8.9.10.11, 12.  
Tithes not Moral nor perpetual, and now under the Gospel not to be paid, nor taken for these Reasons.  
1. Be cause it calls for the setting up of the Jewish Temple, Tabernacle and Altar. 2. Because it calls for the Priesthood of Aaron, and the Levites in their former Office to Serve. 3. Because it lays a yoke of bondage upon him that pays Tithes, and upon him that takes Tithes, which the Gospel sets at liberty from. 1. To pay Tithes, is to be bound to the whole law of Tithes, in which was a Lamb to be brought for a sinne-offering, which is abolished. 2. He that was to take Tithes, was one who offered daily sacrifice for sin, which if any do so now, he denies Christ come in the flesh, and the alone sacrifice for sin by his death.  
A word or two to that appertains to the Gospel, Ministers, and the maintenance of them, in that the Gospel holds out to us. 1. Concerning the Lords ordaining, that they which preach the Gospel, should live of the Gospel; that the Word of God holds out to us in the time of the Gospel, by his Work, he is to be a preacher of the Gospel. 2 Cor. 9.14.  
Secondly, the Word holds out to us the nature or quality of this work, that it is in one preaching the Gospel, chosen in the Church to this work, is to labour in the Word and Doctrine. 1 Tim. 5.17. the Word requires of him, that it may be so; these things in diligence labour. 1. Attending upon the work, Rom. 12.7, 8. 2. Herein he is to give attendance to reading of the Scriptures, 1 Tim. 4.13. 2 Tim. 3.16. 3. Which study to show himself approved unto God, a workman that need not to be ashamed, deviding the Word of God aright. 2 Tim. 2.15. 4. He must hold fast the true pattern of wholesome words. 2 Tim. 1.13. Tit. 1.9. 5. He must be apt to teach. 1 Tim. 3.2. 2 Tim. 2.24. 6. Harkening to the Exhortation of Christ by his Word to this Work, through the Spirit, fulfilling obedience to the exhortation from the same Spirit dwelling within them, 2 Tim. 1.14. 7. Laboriously finishing this work of preaching the Gospel, watching thereunto, 2 Tim. 4.2.5.  
And as these seven particulars are considerable to lie in the work of the Ministry, in preaching the Gospel, so there is these four or five properties the Word requires of those will take upon them this Work, and undergo it.  
1. Willingly, not by constraint, nor for silthy Lucre, but of a ready mind, in a simple freeness to serve the Church, the folk of Christ, 1 Pet. 5.2. 2. A high esteem of the Work in preaching the Gospel, counting it in itself, that they have a precious reward, in being employed in the Work itself. 1 Tim. 1.12. 1 Cor. 9.17, 18. 3. Contentedness of mind, notwithstanding the want of any outward thing to supply them for this their work. 1 Tim. 6.6. 1 Cor. 4.11, 12, 13. Ephes, 4.11, 12. 4. Free and willing subjection, to suffer any thing for the Church, in the Cause of Christ. Act. 20.22, 23, 24. Act. 21.13. Coloss. 1.24. 5. And all this freeness of will to the work and undergoing, and accomplishing of it, to be from no other principle or power, then by Jesus Christ alone. Phil. 4.13. Gal. 1.11, 12. John 15.5. Rom. 15.18.  
Further, in reference unto those that are to give the maintenance unto those that preach the Gospel are, considerable in these particulars. 1. Is to acknowledge that God hath ordained, that those that preach the Gospel, should live of the Gospel. 1 Cor. 19.14. 1 Thes. 5.12. 2. That the maintenance is there to be given and communicated in that Church wherein the Minister labours in preaching the Gospel, 1 Thes. 5.12. now when he that labours in the Gospel & the Church, is thus united, as he is over them their Pastor, & they the flock the Word requires.  
1. That they should have them in singular love for the Work sake. 1 Thess. 5.13. 2. Such alone as highly esteem of them, Phil. 2.29. Isai. 52.17. Nahum. 1.15. Rom. 10.15. 2 Cor. 8.24. 3. So as they count them worthy of double honour. Tim. 5.17. 4. Such alone, as is fruitful in giving and communicating of all needful, yea bountiful supply unto them, according to their ability. Phil. 4.14, 15, 16, 17, 18. 2 Cor. 18.1, 2, 3, 4, 5, 6. 2 Cor. 9.5.13. 5. And which is not the least discovery of the true love unto the Pastors preaching the Gospel, to receive their ministry in all love, attending and harkening unto their Ministry they have received of the Lord, and Minister unto them, which is one of the chiefest fruits the true Pastor will rejoice and take pleasure in amongst his flock in the Lord. 2 Cor. 7.2. 1 Pet. 2.2. Heb. 13.17. Rom. 1.8, 10.11, 12. Phil. 4.1. 1 Thess. 2.13.19, 20. the third Epist. of John, vers. 3, 4. And with this, they both pray for them, and praise God for them, Heb. 13.18. Gal. 1.22, 23.  
Two particulars concerning the Pastor, in reference to his maintenance.  
1. To be contented with the free Contribution of the Church, under the exhortation of the Word, 2 Cor. 9.6. Phil. 4.12. 2. The place where he is to receive his maintenance, is of the Church, by whom he is freely chosen and elected in Ordination over them, labouring in the Word and Doctrine, Act. 20.28. Gal. 6.6. 1 Thess. 5.12, 13. Phil. 4.15. Act. 14.23.   

QUESTION FOUR ¶ Whether is the Baptism of Infants a true and lawful Baptism, or not?  
F. I Affirm, it is as true, right, Lawful and fit Baptism, and aught to be used in a Christian Church, professing God's Truth.  
R. Baptism of Infants is not true Baptism, the Reason is, because true Baptism hath the truth of Christ witnesseth it to be true Baptism, but the truth of Christ witnesseth not that the Baptism of Infants is true Baptism, Act. 10.47.48. Act. 11.17.18. Act. 8.12. 2 Reas. Is not right and lawful Baptism, because right and lawful Baptism, according to Christ's Institution, is to Teach and Baptism, but Infants are not capable of being taught, therefore not to be Baptised, Matt. 18, 19 Mar. 16.15.16. 3. That Baptism that the truth of Christ testifies not to be his Baptism, and is such that is not right and lawful from the institution, is not fit, but unsuitable any such thing should be observed by any Church professing the truth of Christ. Col. 2.5, 6. Ephes. 4.21. 2 Cor. 13.8.  
Ob. F. Because there is the same Analogy of reason of Baptism, as of Circumcision, the same internal and spiritual thing signify Remission of sins, and Mortification of the flesh.  
A.R. It is denied, there is not the same Analogy of reason of Circumcision, as is of Baptism, for they differ in the Institution in their subject, and in the Covenant to which either did appertain. As may be seen; for Circumcision, God Institutes it in Gen. 17.8, 9 God saith to Abraham, I will give thee and thy seed after thee, the Land, even all the Land of Canaan for an everlasting possession, and I will be their God, upon this, God enjoins him and his seed to keep his Covenant, what that is, is laid down in the 10.11.12, 13.14. verses of the same Chapter following, in sign and obligation to which, they were to be Circumcised; thus in the institution of Circumcision, here is the ground laid down, God makes it with Abraham, and his seed after the flesh. First, upon this ground, that the whole Land of Canaan should be theirs. 2. The Act in the Institution to be done, is to Circumcise the foreskin of the flesh. 3. The subject there, Males eight days old, and all in his house are bought with his money. 4. Is the Covenant to which Circumcision in the Institution stood in relation unto i●; was that Covenant that had the promise upon Condition laid down to be enjoyed by them, as they were obedient, and threatened a curse to the breakers of it, Vers. 14. Rom. 2.25. Gal. 5.3.  
But there is another Covenant mentioned, Gen. 17.19. which is called the New Covenant, as the Apostle saith in the Galatians, are the Two Testaments, and as Isay. 51.32, 33. Compared, Heb. 10.16. Heb. 8.13.  
So then the Covenant of God, mentioned to Abraham in Isaac, I will establish my Covenant in thy seed, as of one which is Chest, Gal. 3.16. which holds out clearly two distinct Covenants, one had reference unto Abraham, and all his seed after the flesh, the other of Isaac, and that was only in Christ, of whom the Scripture speaks, That God would give Christ for a Covenant, Isai. 42.6.  
Circumcision is clear to have appertained only unto the first, that which gendered unto bondage, as the Apostle saith in Act. 18.10, 11. to them that would have brought in Circumcision upon the Disciples, the Apostle calls it a yoke, that we, saith he, nor our Fathers were able to bear.  
Now there cannot be the same Annalogy of Reason of Baptism, as of Circumcision, the Institution of Baptism is not expressed upon no such. 1. Ground. 2. No such Act. 3. No such Administration. 4. No such Subject as Children. 5. In relation to no such Covenant, to which Circumcision stood in relation unto.  
Ob. Abraham received Circumcision, the seal of the Righteousness of faith, therefore it seems, that Circumcision was a seal to the Covenant of grace, Rom. 4.11.  
A. Abraham's Faith was not imputed to him for Righteousness, because he was Circumcised, nor because he should be Circumcised, for it was imputed to him when he was uncircumcised, Rom. 4.10.  
And the most can be said, is, that of him only Circumcision may be said, he received the Sign of Circumcision, as the seal of the Righteousness of Faith, though it be doubtful he did so, but only, as he should be the Father of the faithful under Circumcision; for the reason the Apostle gives is, That he might be the Father of all that Believe, both of the Circumcision, and uncircumcision, as the eleventh and twelfth verse. of the fourth of the Romans doth plainly import; and none did receive it as the Father of the Faithful, as Abraham did.  
Again, that which ties or holds a man under a yoke of Bondage, wherein he cannot but sin, as Circumcision binds to observe the whole law, and so long as a man is under the Law, he is under sins, power and Dominion: that it binds under a yoke, Gal. 5.3. Rom. 7.5. such a thing as this cannot have the same Annalogie of Reason with Baptism to Believers, internally and spiritually to signify remission of sins, and Mortification of the flesh, Rom. 6.3.6. Phil. 1.7. 1 Pet. 3.21.  
Baptism means something Circumcision did not, therefore comes not in the room of circumcision, for it hath to do with a subject hath faith. Mar. 16.16  
Further, the Christian Believers have no cause to complain, that their Children are not as the Jews Children were, under the Law of Circumcision, in which they were under a yoke, they nor their Fathers were able to bear, Act. 15.10.  
2. Nor no cause to complain, that their Infants are not taken into Baptism before actually they do believe; First, because God hath put believing and Baptism together, Mar. 16.16.  
Secondly, because God hath not laid it down to us in his Word, children's Baptism.  
Thirdly, because Baptism is then rightly enjoyed, when by faith, the subject a believer, participates of Christ in his death and Resurrection, Rom. 6.3, 4.  
Fourthly, if there were any outward privilege, barely in partaking of the Ordinances of Baptism for Children of believers, the Word of God must show it to us, but the Word of God tells of no such thing to any barely to partake of the outward Ordinances, simply in the outward Administration of it, without faith he that believes and is Baptised, shall be saved, but if they have not faith, the Word tells us, they may be in the gaell of Bitterness, and the bond of iniquity, with Simon Magus, Act. 8. though outwardly he had been Baptised.  
Ob. But if the Infants of Believers be not baptised now, as well as the Infants of the Jews were Circumcised, than the grace and favour of God is more obscured and straight, and less testified then to the Jews.  
A. No, it is now like itself in manifestation, and let none say it is obscure, when God saith it is light, take heed of calling Light darkness, and darkness light, there is a woe pronounced against such; God is not now holding out himself to us in shadows, but in substance, in the manifestation of his Son Jesus Christ. 2. Cor. 3.17, 18. And neither it were, not to obscure the light of God's grace come by Christ, to shut it up in the womb and the cradle, where nothing can be said of it, be not to obscure it, and a great indignity offered unto Jesus Christ, to say, in that his Word hath not commanded Infant's baptism, the grace of God is obscured.  
Ob. But Christian Infants are in the Covenant of grace, as well as the Children of the Israelites; good reason therefore the seals of the Covenant should not be straitened, nor made narrower than Circumcision was.  
A. God instituted a Sign to the Jews, to pass only upon the Males, and only on them observed; so the institution of Baptism takes in the subject upon Faith and repentance, and no larger can this be, than the institution gives it forth to be; God exempted the Females under the Law, from a sign of that Covenant with the Jews, yet of them belonged unto the Covenant of grace, of whom the Apostle Peter speaks of those holy women, which trusted in God, 1 Pet. 3.5. and so were such of their females in the Covenant of grace, without the Sign or Seal to it. And as by his Word he hath not instituted Baptism to Infants, there is no warrant for it, and the doing of it without a command can be but Will Worship; and though it be granted, that of the Children of Believers they are, that do belong to the Covenant of grace, yet all their Children do not, and who they be of them that do, it cannot be in their Infancy known unto us, nor it is not barely the belonging to the Covenant of grace, so doth all afar off, as many as the Lord our God shall call; yet these are not to be baptised till they are called.  
Ob. The place alleged, 1 Cor. 7.14. Your Children are holy, if but one person in the marriage estate, the man or the woman be Believer, their children are holy, as belonging to the Covenant of grace.  
A. This cannot be affirmed, unless they will say, all the Children of Believers are holy as belong unto the Covenant of grace, but that is false, for Believing Abraham had an Ishmael, a believing Isaac an Esau.  
Again, to affirm all the Children of Believers are holy, as belonging unto the Covenant of grace, is false, unless they will say, those that are in the Covenant of grace, may fall out of it, which is to hold the error of the Arminians, contrary to this Scripture, Josh. 13.1. Philip. 1.6. and he that hath begun the good work will perfect it.  
3. If it be said, their Children are holy, as belonging unto the Covenant of grace, they must distinguish and know which of them be such, or else the seal of the Covenant, Baptism cannot be administered upon them.  
4. Or else they must bring the Word of God, that saith plainly, they are so holy to partake of Baptism; within that place is no such thing expressed.  
5. It must be made out so holy, belonging unto the Covenant of Grace, as they are so by calling, and have faith, or else all afar off, who belong unto the Covenant of grace, yet not called for implicit respect unto them, Baptism shall be Administered upon all the world, without any calling or respect of faith in any, the Argument taketh part with this, having not a word of Christ to speak for it.  
Ob. Infants are capable of the thing signified by Baptism, therefore they may have it.  
A. If they are capable, it is by Grace, and not by nature, and till their capeablenesse by grace be manifested, nothing is said, if it be said they are capable by nature, then are all children: it is said, many such belong to heaven, But who that many be, must be known, Christ, as God knew all things, when he said, such, all children, none can say he meant; Christ is said to bless them, and lay his hands upon them; Children were brought unto him, yet it is not said, he baptised them; for it is said, Christ himself baptised none, Joh. 4.2. and the Disciples are said to forbid them that brought little Children unto him, which if Christ had used to baptise them, they would not have forbid the bringing of them; and none of these things in the least proves children's Baptism.  
Ob. It cannot be infallibly discerned which man hath true grace, and is elected, we may and aught to judge very charitably upon an exact profession, and so upon a bare profession.  
A. It doth not follow therefore upon no profession, that this Ordinance must pass, and to say, the faith of the Parents may warrant their Children Baptism, than the faith of Parents may warrant their Children to partake of the supper, of which saith the Apostle, let every man examine himself, and so let him eat, 1 Cor. 11.28. and in Rom. 10.10. he saith, with the heart man believes to righteousness, and with the mouth confession is made to salvation: it is neither with the heart, nor the mouth of another.  
Ob. But those Pharisees teach and Baptise, Repent and Believe, and be baptised, is meant of such who were of riper years.  
A. The Institution speaks of no other; and we must hold unto the words of Christ, and not hearken unto the vain Consciences of men, and Arguments made up from Antichrist, Apostasy, nor false Premizes drawn from the Jews, as what a false thing is this to say of the Jews, The faith of the Parents, applying the Righteousness of Christ to themselves, by their Circumcision, it made their Children to be borne Jew's by nature; the believing Jew could not apply the righteousness of Christ to him for his Circumcision, for his Circumcision stood in relation to the old Covenant to be done away, and bound him to the Law for Righteousness, by that, Gal. 5.2, 3, 4. though not as a Believer, yet as he had by Circumcision relation unto it, so he was under the Obligation to the first Covenant, to work for righteousness, so far was Circumcision remote to it, as for him to apply the Righteousness of Christ to himself by Circumcision, and their Children were borne Jews in the flesh, and not by faith propagated Jews, which if so, than Believers, children of the Gentiles would be borne Jews, now in the flesh, whereas the Jews are properly said to be outwardly Jew's in the flesh only, and by faith, a Jew is one in word, and that of the Spirit, Rom. 2.28, 29. and till they have Faith, they are not so accounted, Gal. 3.9.  
As for aledging whole households were baptised, there is no mention made of any Children there were baptised, nor that there were any Children in those households mentioned, but in Act. 18.8. it is said, Crispus the chief Ruler of the Synagogue believed in the Lord, with all his household, the thing could not be affirmed of Children.  
Ob. Out 1 Cor. 10.2. that the Apostle makes there, passing under the Cloud, and and throughout the Red sea, a Type of Baptism.  
A. To bring it in a Type of Children, Baptism is false, and would take away the force of the Apostles Argument, for which he brings it, admonishing and advertising those that partake of outward privileges by their examples, that they fall not into the same sins, read from the 6. verse, to the 12. of that, 1 Cor. 10. Chapter.  
Now it was not any thing pertaining unto Children, the Apostle means, who could not be forewarned by their examples, nor receive his admonition, he affirms of what subjects he speaks to, as the end of this his saying, 15. verse. I speak as unto them which have understanding; judge ye what I say.  
Ob. And for that alleged, 1 Pet. 3.21. that the Apostle makes Noah's Ark a Type of children's Baptism.  
A. To type out that in the Gospel, we have not the Antitype following, is unsound; for how Baptism should answer this figure in Children, cannot be made act, who are not capable of it, not having understanding to conceive of it, for they are such have Faith, the confident demand of a good Conscience, claims in God salvation, through the death and Resurrection of Jesus Christ.  
Ob. Baptism hath been effectual to produce Mortification, and Vivification in many, as divers good people can witness, which it should not have done, if God had not approved of pedobaptisme.  
A. It is denied, Baptism doth not in itself produce Mortification and Vivification in none, for if it did, it should cease to be a Sign, and become the thing signified; Baptism is but a sign of that invisible grace; we have in Christ remission of sin, and mortification of the flesh, that by the power of Christ, the sinful body of the flesh is put off, and by the virtue of Christ's resurrection, we revive, and live unto God, Christ the Power of life from God producing this in every believer, to which Baptism is a sign. Joh. 1.11.15. Rom. 8.11.13. Collos. 2.10, 11, 12.  
1. And whosoever hold Regeneration by Baptism, holds a Popish Doctrine.  
2. If Baptism did produce it, it should do it to all that partake of it.   

QUESTION V Whether is it lawful to rebaptize, or not?  
F. I Answer, that if one were baptised in the Name of God in general, without particular explication and recitation of the Three Persons, be not mentioned, but omitted in baptism, it is not right and lawful baptism: or if one was baptised of those Heretics, who delivered not the right Doctrine of the Trinity, such as were the Marcionites, Arrians and Pueamatomachi, it's not right and lawful baptism, because the essential form of Baptism is not observed, which according to Christ's Institution, must be In the Name of the Father, Son, and holy Ghost; but if it be rightly Administered, according to the Institution of Christ, and the form prescribed of him, then rebaptising is unlawful.  
R. But now whether the baptism of Infants have been right and lawful baptism, according to the Institution of Christ, examine, if not right and lawful, according to Christ's Institution, they may be baptised again, he implies; For whoever is baptised not rightly and lawfully, according to Christ's Institution, as some may be, having not the true form of Words, or be baptised by those deliver not the right Doctrine of the Trinity.  
And for the form of Words, saith he, it must be with a particular explication, or recitation of the Father, and Son, and holy Ghost; now this particular explication or recitation, must be in reference either to himself, or to the party baptised; to himself it cannot be, for he must understand to explain and explicate, and if he understand, what need any explication to himself, but than it must be a particular explication, or recitation in respect of the party to be baptised, and that is proper, according to what goes in resolution unto the Apostles Question to those in Act, 19.3. unto what were you baptised? unto which, according to their own knowledge they could give an answer, and it is apparent, it is to be in reference unto the party baptised, then in Infants cannot be the subject of this Ordinance, according to Christ's Institution, upon whom cannot pass the form of words in the Institution in any explication unto them, according to Mr. Knuttons own words.  
But let us examine the Institution further, in reference unto Infants, whether the Institution means them at all to be the subject of baptism. Mat. 28.29. Go therefore and teach all Nations, baptising them in the Name of the Father, Son, and holy Ghost: First is the Commission, go ye, and this Commission is grounded upon, That all power in Heaven and Earth, is Christ:— Expressed in verse before the Institution, enjoin first Teaching, Go ye, Teach all Nations, and baptise them first, is Teaching which plainly implies a subject to be taught, Infants cannot be here meant in the Institution; who are not capable of teaching, and so not being made Disciples; the Institution is not for them to be baptised.  
Now for any to pretend Baptism, and have not the Truth of its Institution, void of the Doctrine of the Truth of Christ, no Commission from Christ to preach, nor right subject of Baptism, useing not the form of words in the Institution, yet pretends persons to be baptised, this may easily be counted none, that this is no Baptizme, and if possible, some called to God had been one amongst such, without Question it were, it is duty to count it none, and readily with all submission embrace and subject unto Christ's Ordinance, according to his Institution, and ought not to be charged for rebaptisation, but obedient unto Christ, who from the light of the Truth of Christ yield obedience unto him, Matt. 18.10. And though we are not often, or more than once to be baptised, as to eat the Lords Supper often, yet it must be that one Baptism rightly and lawfully, such as Christ hath instituted it to be, Matt. 18.19, 20. 1 Thess. 4.1, 2. 2 Thess. 2.15. Epist. Judas. 3. Then am I, saith Christ, your Lord and Master, when ye do all that I command you. Joh. 13.13, 14.  
Ob. Baptism is a Sacrament of Regeneration.  
A. But you cannot say, Baptism is a Sacrament of Regeneration unto Infants, except you will affirm one of these two things. 1. That Children in natural birth, have regeneration from their Parents, which is contrary to these Scriptures, Psal. 51.5. Ephes. 2.3. Joh. 3.6.  
2. Or that Baptism by water doth regennerate, which is a Popish Doctrine, who hold, the Water of Baptism doth wash away original sin in Infants.  
3. Or if you will clear yourself of this, you must approve from the Institution Baptism is a Sacrament of Regeneration to Infants, which you cannot do.  
But concerning Believers, the word proves this, that the virtue of the grace of Mortification and Vivification of the Spirit of God, we have from the virtue of Jesus Christ, effectually working in us, to which Baptism is a Sign, Rom. 6.3.6. Colos. 2.12, 13.  
Ob. Those that are only for Believers to be Baptised, they grossly err, not knowing the Scriptures, nor the Power of God in the Sacrament.  
A. Thus only to do, is according to that knowledge the Scriptures give out unto us, Mar. 16.16. and upon such only is the experience of the power of God Signed out by this Ordinance, made known unto them. Collos. 2.12. Act. 24.14, 15.  
Ob. Those that are only for the Baptism of Believers, they seek to nullify and frustrate the sacred Ordinance of Christ, viz. Baptism of Infants. Secondly, Consequently speak blasphemy, horribly taking GOD'S Name in vain.  
A. It cannot be proved, that Baptism of Infants is an Ordinance of Christ's Institution, therefore let it be examined, who go about to nullify this Ordinance of Christ of Baptism, they that observe it, as it is Instituted by Christ, or they that observe that for his Ordinances his institution requires, not that which agrees with it is according to it, but that descends from it, is contrary to it, and works to annullity of it, to believe and be Baptised, is accordidg to the Institution, Mar. 16.16. but the Institution of Christ in the Gospel saith; none ere baptise Infants, nor in the Gospel, no example for it, the Apostle plainly saith, for what I received of the Lord, I delivered unto you, as in that of the Supper, 1 Cor. 11.23. but never a word no where in the Gospel for this, and where he received no Commission from the Lord, to do or require any thing, nothing is required of us pertaining unto his Worship.  
And this is certain, if any unwritten Tradition for God's Worship and Service might be suffered to take place in one Ordinance, or any part of God's Worship under the Gospel, it would let in an inroade for all, and make void the whole worship of God in his Word laid down unto us, Collos. 2.8.18.  
Ob. But the second part of the Objection is, and so by Consequence, speak blasphemy horribly, taking God's Name in vain, in that they vilify and reject one of his Ordinances, as matter of no worth or efficacy.  
A. Let it be examined who speaks blasphemy, and what else here is said, he that speaks truth, as the Truth is in Jesus, or he that reproacheth the Saints for speaking the truth, as it is in Jesus, it is Blasphemy to reproach the Saints, Revel. 13.5, 6. Revel. 2.9. Revel. 3.9.  
And who is it that takes the Name of God in vain, he that speaketh Truth, or he that beareth false witness.  
Who nullifies the Ordinances, he that prizeth it from partaking of the preciousness of Christ, is subjected to it, or he that prizeth it in Christ remote from it; he that enjoys the inward life and spirituality of that Ordinance in Christ Jesus, or he that sees or discovers no further than the outside of what might agree with Circumcision, whose Circumcision may be counted to him uncircumcision, and so in an nullity to him, Rom. 2.25.  
Ob. They discover hypocrisy, in that they made profession formerly of the Covenant made with God in Baptism, but now since their separation disclaim it.  
A. Let it be examined who discovereth hypocrisy, he that from the grace of the Covenant of God in Christ, is carried forth to profess his Covenant and Name in obedience to his Truth, manifested to him, or he that professeth that which hath no being or reality of it in him, nor from any manifestation from God to him, it should be so, which they do which profess such an Ordinance or Worship to be Gods, that is not Gods, nor of his appointment. Isai. 58.2.5. or himself in such or such a Relation unto God, in such or such a thing, that he is not so in Relation unto him in, as he professeth is Hypocrisy.  
And neither in both these respects it doth not appear, First to profess that Ordinance and Worship to God, which his Word hath not made out to us, to be his Ordinance, and if the baptism of Children be not so.  
2. It holds out a profession of that thing to be, which cannot appear so to be, nor is not manifested from God so to be, neither by his Word commanding, nor by his grace manifested, that the party, the Infant to be in relation unto Christ by Faith, according to Mark. 16.16. believe and be baptised; And hypocrisy by profession doth appear most palpably in such a thing as this, in that form used in the baptism of Children, this is required of the Child by way of Question. Dost thou believe, 〈◊〉. an Infant that hath not knowledge, nor capable of understanding, nor no sensibleness of will to assent unto any thing, Wilt thou be baptised in this saith? Will your severity in this thing be acquitted before God. Gal. 6.7.  
Ob. This their opinion is but New, and upstart, there is good reason they should disclaim it, and be humbled for it.  
A. The Apostles were in their time charged for new and upstart Doctrine by some, should they by good reason therefore disclaim it, and be humbled for it, and so have denied Christ's doctrine and Truth, which was not new, but from the beginning, Joh. 1. 1, 2.1 Joh. 1.1, 2, 3. so might the Church of Rome have said, if they did not so, against Luther, and others, though they brought forth the Ancient Truths of the Gospel of free Justification, and renouncing Transubstantiation of Christ, real presence of his flesh and blood in the bread and wine in the Supper, they were counted new and upstart; shall we say so, and that they should have disclaimed the doctrine of free Justification, and their renouncing of Transubstantiation, and repent of it; it was woeful in the instance of Francis Spira, who owned the Doctrine of free Justification, & taught it, yet for the fear of them that took part with Rome, renounced it, who was terrified in his Conscience, and cried out, there was no mercy for him. Again, it is not new, nor an upstart opinion, but it is as old as the Gospel Churches, who in this path walked, of whom it is said in Act. 2.41, 42. then they that gladly received the Word, were baptised, 42. verse. and they continued steadfast in the Apostles Doctrine and fellowship, and in breaking of bread, and in Prayer. Acts 8.12.   

QUESTION. VI Whether is it lawful to separate from all the public Ordinances, and Christian Assemblies in our English Church, because there are some defects in Discipline, and in other things amongst us?  
F. I Conceive it is absolutely unlawful to relinquish Gods holy Ordinance, and the Assemblies of Godly Christians in this Church of England, because of our mixed Congregation, and because of some defects in our Discipline.  
R. These two things must be made good before it can be absolutely unlawful to relinquish; First, that it be a Church Assembly of Saints. 2. That the holy ordinances of God are there enjoyed: First for a Church Assembly of Saints, such a Church Assembly as are styled Saints by calling, 1 Cor. 1, 2. and as they are the matter of the Church Assembly, they profess holiness and godliness. Rom. 1.7.  
But the Church of England do not so assemble together, as from a holy Call, to a holy according together. First called, then exhorted to walk worthy of their holy Calling, Ephes. 4.1. and a holy according in Assembling of themselves together in holy fellowship, is one thing pertains to walking worthy the Call, Ephes. 4.3. 1 Pet. 2.17. Heb. 12.23.24.  
But for that Assembly that gathers together after the Rudiments of the World, and not after Christ, is not the Church Assembly of Saints, Collos. 2.8.  
And that Assembly that gathers together without faith, in according together in Jesus Christ, after his Word: Whether this be, or not be, is after the Rudiments of the World; and therefore that Assembly which is one with the World, in the worldly consideration of its Assembly of it, is that from which God hath always called and separated his people out of it unto himself, Joh. 15.18, 19 2 Cor. 6.16, 17, 18. Act. 19.9.  
And for that where the holy Ordinances of God are enjoyed, is there where Christ's presence is, and that is, where his are gathered together in his Name, according to his Word, Mat. 18.20.  
And Christ is said to walk in the midst of the seven Golden Candlesticks, Revel. 2.1. which Candlesticks are interpreted by Christ in the Revel. 1.20. to be the Seven Churches, and in his Church he holds forth his Ministry and Ordinances. Ephes. 4.11, 12. Ephes. 3.10.  
But as in the former part of the book, the Ministry of Christ, that which is of his sending, was considered either immediate of himself, or mediately in his Church, was not such: In the Church of England, neither there his Ordinances, according to his Institution enjoyed, as in Reply unto Mr. Knuttons Answer unto the first and third Question in his book, nor this Ordinance of Baptism, according to Christ's Institution.  
Ob. Because Jesus Christ leaves us 〈◊〉 for our defects and weakness.  
Ans. It is the great mercy of Christ to his, not to leave them for their defects and weaknesses, but it is not to maintain their defects and weaknesses in them, but to work them out of them. But for you to say, Christ leaves you not, as considered by you the Church of England, you cannot maintain, for Christ upholds, nor maintaineth no other House or Church, then that which is of his own building, that is founded upon himself, nor no other Ordinances, than those of his own Institution, Heb. 3.6. Mat. 7.24, 25 with the 21, 22, 23. verses of the same Chapter.  
Ob. It appears Christ dwells amongst us, because he hath settled his Sacred Word amongst us, sent us many Godly and learned Teachers, and where these are, teaching the truth, there is Christ. Mat. 28.20.  
An. It is not only having the Word taught, but there must be the receiving, obeying, and conforming unto it, is that Scripture received, you alleged in Matt. 28.19, 20. observed, are fought against; Do you, according to the Institution in 19 vers. go teach and Baptism? Is there that teaching to observe all that Christ commands? if the Word come near you only in Declaration, not harkened to, as to obey it, but opposed; the Kingdom of God comes near you but not to stay with you opposition against the truths of Christ by a people, prosageth Christ's Word departing from them, Act. 18.5, 6. Mat. 10.14.  
Ob. He hath converted many souls in our Land to himself, by the faithful dispensation of his Ordinances, and where all this is, there Christ is resident.  
An. The more the mercy and grace of God hath shown forth itself to convert many fowls unto himself in the Land, the more meet matter by him is there for his House and Building, and the faithfulness that hath done this, is Gods, and not man's; Christ is the life and power of Conversion, and not Ordinances. Act. 16.14. Act. 14.27. Act. 3.26. And for that of Christ being resident, is considerable these two things. 1. He is resident with his people, as considered his in Conversion, and in another respect, as they are his Church: he is not resident with them, as he is with his Saints coupled and compacted together, as they are his Church, not till they are so coupled and compacted together; For if he were so, this would imply Church fellowship needless, and would work unto annullity of it. But Christ calling and converting by his Word unto himself, is for the increasing & building of his Church, Act. 2.41, 42. and so are interessed into all the privileges of his Church, Pet. 2.2, 3, 4, 5 and so have him resident with them, as his Church, Matt. 18.20. Ephes. 2.21, 22.  
Ob. Because in separating from our assemblies & ordinances, such prevent the exercises of many a holy 〈◊〉, which you might, & aught to have performed amongst us.  
A. But that assembly 〈◊〉 stands repugnant unto the use of Christ's Ordinance, according to this Insti●●●ion, or repugnant unto the Saints privileges, and that wherein they are 〈…〉 in their duty, in 〈◊〉 to edify, as in the body of Christ, his Church 〈…〉 another, according to the effectual power of each part, to 〈…〉 itself in love, Ep. 〈◊〉 16.17. is that assembly Christ is 〈◊〉 head of, nor his Saints 〈…〉 members of it; for if he were the head, 〈…〉 be the doing the thing 〈…〉 as he saith, then am I you● 〈…〉 when you do that I comm●● 〈…〉 head say, I have no need of 〈…〉.  
Ob. Because this seperati●● 〈…〉 clear, Heb. 10.25, 26. for such 〈…〉 holy Ordinances amongst us, 〈…〉 Christ his presence and love from 〈…〉 Truth, and to sin 〈…〉.  
A. Whether is the ready 〈…〉 obedience unto the truths of 〈…〉 stand in open opposition unto the truth of 〈…〉cording of the Saints unto that manner of 〈…〉 quires, is in the way an union of the spirit 〈…〉 that assembly that answers not unto 〈…〉 wars against, and opposeth such asse●● 〈…〉 Saints, as Christ requires, and would 〈…〉 sin against the holy Ghost, Act. 13.50. 〈…〉 despise or disert Christian assemblies; 〈…〉 with that assembly that is truly Chris●● 〈…〉 truly such? who despiseth, or diserteth 〈…〉, those that make out after them, & to enjoy them according to the will of Christ, or those that cleave to those? for Christ's Ordinances to be his, his will declares not to be such, Collos. 2.20.21, 22, 23.  
Ob. They are his Ordinances, though there be same defects and imperfections.  
A. A fundamental defect in, and Ordinances is such, that it cannot be said to be his Ordinance (Rev. 2.9. Rev. 3.9. I know, saith Christ, the blasphemy of them that say they are Jews, and are not, but are the Synagogue of Satan, they profess themselves to be Jew's, but the gathering together was of Satan:) Now every Ordinance of Christ is sundamentally made good to us to be such from the word of Christ, as we have the Apostle Paul, 1 Cor. 11.23. therefore that I have received of the Lord, that I deliver unto you as concerning the Supper, according to that Matth. 28.20. Teach them to observe all that I command you; the Church of GOD is his great Ordinance, which fundamentally is made out to us by the Word, Mat. 18.20. 1 Pet. 2.5. Ephes. 2.20.21, 22. So is Baptism in its fundamental, is laid down how to be in the Institution Mat. 28.19. Mar. 16.16. as well as the Ordinance of Preaching, which fundamentally is sending, Rom. 10.15.  
Now for any to profess an Ordinance to be 〈…〉 which is deficient in 〈◊〉 fundamental of his Ordina●●●, as ●●●tuted by 〈◊〉, there is not Christ 〈…〉 in his love, and will, as with that which is his Ordinance, yet of his 〈…〉, he may bring over these into the 〈◊〉 ●dience of himself, in his 〈…〉 26, 27, 28, 29: 3 〈◊〉 Though it may be gran 〈…〉 him, of his geace, according to the 〈…〉 where it listeth, and that some 〈…〉 show it forth in many 〈…〉 Ministry made out to us, 〈…〉 Official Ministry; Fur 〈…〉 did communicate it forth to 〈…〉 that through the grace of 〈…〉 and lively building of Gods 〈…〉 ●ation, in the order and fellowship of the Go 〈…〉 requires, that it should not ●e so, but so far 〈…〉 Christ, should be unto thee for Ordinance .  
〈…〉 in his love, truly from them he is 〈…〉 Thus is he to all are made one with 〈…〉 that the Spirit shall lead them into .  
〈…〉 ●●ted from you, as the Church of England can be in 〈…〉 house Christ speaks of, that was built upon the sands, which when the rain fell, and the floods came, and the wind blew, and beat upon that house, and it fell, and the fall thereof was great, Mat. 7.26, 27. and the foundation thereof discovered, to have been only upon the sands, they heard the words of Christ, but the spirit of life in obedience, with conjunction unto Christ's Word and will, they had not, Mat. 7.21.22.23, 24, 25. For they were such as heard the words of Christ, but did them not, who was likened unto a foolish man, which had built his house upon the sands.  
Now whether is it left to build with the foolish bvilders upon the sands, and the rather, because they say, Christ is not a linated from them, or according unto the wisdom of Christ to build upon the Rock.  
There is a time that the foolish are full of presumption, and there is a time, when the foolish seek unto the wise Virgins for Oil, and neither of these any evidences that Christ is with them.   

QUESTION 〈◊〉 Whether is it necessary 〈◊〉 amolish our 〈…〉 them, and to build●● in other 〈…〉 Idolatrous Word●● were 〈…〉  
F. I Hold 〈…〉 trous 〈…〉  
R. 〈…〉 worship 〈…〉 brought to Annullity, 〈…〉 Act. 19.18, 19.24.25, 26, 〈…〉.  
Ob. But they that Wor●● 〈…〉 used in them, and use them 〈…〉  
Ans. They do not reject 〈…〉 Idolaters in their Idol Wor●● 〈…〉 stitions, that in that place the 〈…〉 as they have made it an Idol●● 〈…〉 thus to be, though it have so 〈…〉 been broken down, as the 〈…〉 Idolaters setting up. 2. Reas. 〈…〉 worship God in the places 〈…〉 their Idols, to say, they might 〈…〉ing those superstitions were used in 〈…〉 be allowed into the believing Corin● 〈…〉.  
Nothing superstitiously in use with 〈…〉 in use lawful in the true worship of 〈…〉 sacrificed to Idols, sold in the shan● 〈…〉 rinthians, 1 Cor 10.25, 26, 27. yet in 〈…〉 to eat of them, eat in Idol service, 〈…〉 and eat in the Lord's Supper, that wa● 〈…〉 crifices, 1 Cor. 10.16.21. 3 Nor in case of 〈…〉.  
Ob. If for the superstitions Rites of 〈…〉 shed, then how comes it to pass, that the 〈…〉 ment, seeing they have been Consecrated 〈…〉 latrous Superstitions, as the Temples were 〈…〉.  
An. The Israelites were to destroy all 〈…〉 ground on which they stood, was theirs; for 〈…〉 Canaan unto them; Though all their Idolat● 〈…〉 was to fall, and be spoilt upon it, and so let all 〈…〉 on cease, as in the place of desolation, to the grave of oblivion 〈…〉.  
Ob. Popish Baptism, being in like manner defiled with Idolatry 〈…〉 〈…〉 to be sought, and while you 〈…〉 in Popery, you cannot without par 〈…〉 by 〈◊〉 Ceremonies of Crosseing, 〈…〉 eat as 〈◊〉 ●●ution of the Temples ●line.  
〈…〉 ●ishnesse is in appro 〈…〉 objection speechless. 〈…〉, because of their for 〈…〉 temples, as Infants in their 〈…〉 Ordination, and Popish 〈…〉 Idolatrous rites, as our .  
〈…〉 claim that Idolatry and 〈…〉 subject unto it, that God may 〈…〉 ●olatry and Popery destroy 〈…〉 be like the unclean spirit 〈…〉 popery erects unto it living 〈…〉 Consciences; here's living 〈…〉 Temples of Popish Mini 〈…〉 Popish Princes in their Corona 〈…〉 ●royed; and did we see the spirit 〈…〉 3.16. as it erects itself up in living 〈…〉 People and Nations, and how in the 〈…〉 with men in the spirit, and life of 〈…〉 fit self; that if you will destroy, that 〈…〉 persons too; so loath is Popery. 〈…〉 ●mples be no more unto it. This Ob 〈…〉 Living Temples. First is, in Infants 〈…〉 no more unto him. Second is, Popish 〈…〉 offes this Living Temple be no more 〈…〉 ●onation; this Living Temple be no 〈…〉 they are, which is God, who saith, .  
〈…〉 wraped all persons of all sorts in it 〈…〉 to be, they are it, so Popishly, as by the port 〈…〉 some out of 〈…〉 himself, Reve. 13.8 Rev. .  
〈…〉 God is held out to us, for the effecting of this 〈…〉 unto God and his Worship, pasively as well as negative 〈…〉 forsake all false worship, whether styled the worship of the Beast, Idol, all Popish Idolatrous 〈…〉.  
Therefore whoever is the 〈…〉 those assent to that 〈…〉 would that the me● 〈…〉 of which the Apos●● 〈…〉.  
Infants in their 〈…〉 Ministers, in their 〈…〉 sent not unto: for in 〈…〉 speak. Revel. 16.13.  
Princes in their 〈…〉 by the Pope, nor any of 〈…〉 Temples, as those King 〈…〉 hour with the Beast. Re●● 〈…〉.  
But let the Believer, the 〈…〉 profession of the Baptism 〈…〉 3.16.17.1 Cor. 6.19, 20. Mar●● 〈…〉.  
And let the Ministry tha● 〈…〉 of life, in whom the Spirit 〈…〉.  
And let our Princes and 〈…〉 us in his light of Counsel, and 〈…〉 in all godliness and honesty, 〈…〉 them; For which we pray: Ezra●● 〈…〉.   
F●●●●   

E●●●●●  
Pag. 3. lin. 34. for Behold, read Belo●● 〈…〉 for no, r. not, p. 9 l. 18. for aspersion 〈…〉 l. 35. for as r. all. p. 14. l. 13. for sets● 〈…〉 r. vow. l. 35. for sin, r. seem. p. 21. 〈…〉 r. with, l. 36. for alone, r. a love. l. 〈…〉 for Administration, r. Administrator 〈…〉.