QƲESTION 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 affirme, it is a true Church, yea the Spowse of Christ.

R. In the first part of the Answer, nothing is said for the Church of Eng­land, except it be in way of deniall, to which there need be little replie to it; The second part of the Answer is a positive affirmation; it is a true Church, yea the Spowse 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 Spowse 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 logicall sense, matter which is one of the causes, hath this property, it is Passive, for Action is from the Forme, which is called the beginning of doing, as matter is of suffering, so are men by na­ture in the internall and reall worke of Grace, in conversion passive; Such matter the Church of England hath: it hath also the forme of a Church; the forme of a thing in strict logicall sense, is a chief cause which actuates the matter, and per­fects it, it is a constituting cause; now the forme or constituting cause of a Church is faith, which brings it into relation to Christ; this forme our Church hath, it hath many true Beleevers.

R. This argument cannot justifie the Church of England to be a true Church. 1. Because what this Argument affirmes to maintaine it so, is no more then may be affirmed of the Church of Rome. 2. Because it denies all visible Apostolicall Churches, as they were planted by the Apostles in the Primative times, which may appeare as follows.

First, it grants what it affirmes may be in the Church of Rome; thus; the matter and forme he expresseth to be the matter and forme of a Church: be there the matter, saith hee, in a right Logicall 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, [Page 6]so are men by rature in the internall and reall worke of grace in conversi­on, so is it with all men and women in Rome, and in all the World, it hath also the forme of a Church, which forme hee thus explaines, the forme of a thing in strict Logicall sense, is a chief cause which actuates the matter, and perfects it, as he saith, action is from the forme which is called the begin­ning of doing, but the Church of Rome hath a forme, 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 forme or constituting Cause of a Church is faith, which brings it into Relation to Christ.

R. Which I denie, Faith alone is not a forme or Constituting cause of a Church, for what ever is essentiall to the being of the Church of Christ, is essentiall 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 affirmes of Faith, that it should be a forme 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 Spowse, whom hee hath disclaimed, and to be a harlot, and the mother of whoredomes. Rev. 17.5.

Therefore for him to say, because here is some have Faith, and many true Beleevers in the Church of England, and this their faith brings it into relation to Christ, this forme our Church hath, it is no more then may be said of Rome, and this doth not make neither one nor the other a true Church.

2. This Argument denies all visible Apostolicall 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 worke of Conversion meerly passive, but as they are matter, for the Church of Christ they are more then meer­ly passive, not dead stones, but living stones, because that you have tasted that the Lord is gracious, to whom comming as a living Stone, yee also, as living stones be made a spirituall house, 1 Pet. 2.3.4.5.

The forme 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 appeare.

1. It denies the visibility of Christs Church, because the Argument can­not [Page 7]hold, but with reference only unto the Church of Christ misticall: for Beleevers 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 onely a forme or constituting cause of the visible Church; because first, Faith may as well be a forme or constituting cause, as well to perticular 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 mistically, yet not his Church visibly; For the Scripture never gives the name of Church to one person; no lesse then two or three, Matt. 18.20.

3. Beleevers living in severall distinct parts of this Kingdom, neither ac­quainted one with another, nor have any thing to doe each with another in the matters pertaining to a Church, yet by vertue of their Faith in Christ, may have that forme or constituting Cause of a Church, hee alledgeth, that brings it into relation unto Christ; yet none will say, they are Christs visible Church, as the Apostle meaned, when hee 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 Vers. unto the strangers that dwell here and there through­out Pontus, Galatia, Capadocia, Assia and Bithynia.

F. Because the Church of England hath the essentiall notes and markes of a true Church; 1. The Word of God purely and powerfully Preach't, profest and maintained, which alwayes gather a People to the Lord, being so taught.

2. The lawfull Administration of the two Sacraments, according to Christs 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 Ʋnion 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 forme of a true Church, neither will these Notes and Markes 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 [Page 8]Authority of humane Authours. 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 mixt with humane rites, and Traditions in the Au­thority of humane Authors, witnesse the doctrine of Infants, Baptisme, which to doe, Christ saith, you worship me in vaine, teaching for Doctrine mens Preceps.

2. The Word is purely Preach'd, when it is in the simple purity of the Word it self, and not to be wise above what is written, holding out nothing in matter of Faith and Worship, then 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 Workes. 2 Tim. 3.15, 16, 17. But this is not a pure Preach­ing, to affirme that the Scripture is not Sufficient to make the man of God perfect to every good worke! Witnesse, no man is able to preach the Go­spel, except he have humane Learning, and the knowledge of Tongues.

3. Thirdly then is the Word purely Preached, when the whole Counsell of God is preached. Act. 20.20.27. Now where any part of Gods Coun­sell 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 preach'd, in refusing to have heard to one part of Gods Truth in poynt of Johns Baptisme, they were so farre from purely hearing the Word, that they are said to despise the Counsell of God. Luk. 7.30. so may it be said in the other respect, to preach a part, and not the whole Counsell of God made known, is but to despise the Counsell of God, Christs Preroga­tive Royall, peculiar and alone King and Lawgiver to his Church, is to be preach'd up and maintained. Psal. 2.6. Isaiah. 9.6. Revel. 19.16. and not to pretend to hold up Christs Prerogative, in word only, to spoile him of his Prerogative Royall, 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 spoile Christ of his Prerogative as a King, and to make void his Commands to his Church, which he hath enjoyned 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 preach'd, when according to the power of God, subjecting people to the pure word of God, that obedi­ence that is from the heart, unto the forme 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 [Page 9]the Word in such purity and power as the Apostles preach'd it, calling and bringing home people unto God, this they did in severall places, and all this while, not a note or marke of a true Church gathered, for after this they planted Churches, and of these Converts, were joyned 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 lawfull administration of the two Sacraments, according to Christs Institution. Mat. 28.19, 20.

R. By this note or marke of a true Church, hee cannot make it good; First, the two Sacraments must be lawfully Administred, and then lawfully, when done according to Christs Institution, Matt. 28.19, 20. Goe teach all Nations, baptizing them in the Name of the Father, and the Sonne, and the holy Ghost: In the Institution is plainly laid downe, First Teach, and then Bap­tize; hee must so teach, as the party be instructed by teaching, (teaching im­plies a Schollar learning) Goe Teach all Nations, that is Disciples, all Nations, Baptizing them. Now how lawfully hath this Sacrament been by Mr. Knut­ion, or those his aspersion pleads for, administred lawfully, hath he taught▪ or were they taught Disciples they administred Baptisme upon; if not, then not lawfully administred as the Institution is given by Christ, to be observed.

Children cannot be the lawfull subjects of this Sacrament, for they are not capable of teaching, Christ Institutes and commands one thing, you say and doe another thing, he saith, Teach and Baptize; you say, no Baptise with­out Teaching, yea, the untaught, and such uncapable of teaching: Is this a lawfull administration of this Sacrament? and one will not serve without the other, if that were lawfully administred, for he enjoynes, teaching to ob­serve all that he commands, vers. the 20.

F. 3. Note the true obedience to the Word of God, a right following Christs voice, and conforming to his Will. John. 10.27.

R. This note will not serve to maintaine the thing affirmed: For when Christs institution is not rightly hearkened unto, and followed, there can­not be boasting of obedience, and hearkning unto, and following Christ rightly, Mat. 7.24.26.

F. 4. Note. Ʋnion with God by his Spirit and faith, and with his Saints by love.

R. This is not so essentiall a marke of a true Church, but that the scattered Saints, Beleevers 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 beleeving Saints had in the Apostles times, when they were called afore visibly they were joyned unto any Church, and some that never saw the Apostles face, hearing of his con­version & preaching, glorified God for him Gal. 1.22, 23.

[Page 10]F. Because this Church of England was rightly called and constituted at the first by the preaching of the Word, and gracious Lawes 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 affirme, it was consti­tuted by the preaching of the Word alone, yet it seems, that if hee should speak according to the light of truth, he could not tell how to make it out otherwayes; as mind what he saith himself, — Constraint it self may justly have place in a lawfull Constitution, or Reformation of a Church, — there must be first a lawfull constitution afore a law of constraint by the Magistrate, and this he cannot deny, without he will denie his owne words, as hee saith in the first Argument, pag. 1. the forme or Constituting cause of a Church is Faith; If this bee a Constituting Cause in his Judgement, he saith of faith and beleeving, the Magistrate must not compell a man to be­leeve, saith he; then from his own Argument, a Church may be of a lawfull constitution without the Power of the Magistrate, which is a truth, accor­ding to the primitive Churches, who were so.

But they must compell them to attend the meanes of grace, and leave their wickednesse; if so, then it is but just and right reason, where any Church or Churches are in a lawfull 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 Gods 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 Godlinesse 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 elswhere, which here is passed by.

But concerning Christs 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 layes this foundation, is in Sion, 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 forme of this building, is a Temple, or Spirituall house, 1 Pet. 2.5. Ephes. 2.21.

[Page 11]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 principall heads, pertaining unto Christs 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 layes it as the stock of all the fulnesse of the treasury of Righteousnesse and life, 1 Cor. 1.30. Coloss. 1.9. Coloss. 2.9.

3. In regard of the place where God layes this foundation, the Church, he makes it the fulnesse of him that filleth all in all. Ephes. 1.23. 2 Pet. 1.3. Mat. 18, 19, 20.

4. From Gods being the builder, the building of Christs Church shall goe on, and the gates of Hell shall not prevaile 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 beleeving 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 spirituall 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 foure conclusions.

1. That the foundation, and the Saints mutuall, 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. Colloss. 2.19. Ephes. 2.21.

2. This is so by the Lords doing alone, and it is marveilous in our eyes, Matt. 21.42. Ephes. 2.22.

3. Thirdly, that in the Church, in Sion, 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 Spowse; that it is not the Faith of another, or others can instate any into this rela­tion to Christ to be his Church or Spowse, for she is his Church & Spowse, by her own being one with Jesus Christ; I am my beloveds, and my Beloved is mine. Cant. 6.2.

QƲESTION 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 appeare 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 deniall enough to what he affirmes; 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 deniall 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 hee, if the judge­ment of Mr. Brightman, and some other learned, upon the Revelation, be Or­thodox and sound, then Nationall Churches are spoken of, and prefigured by those seven Asian Churches, whom that Eagle-eyed Expositor looks up­on as Tipes 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 Counterpaine he sets out from Laodicea, of whom God said in Revel. 3.16. because thou art Luke-warme, and neither hot nor cold, it will come to passe, that I will spue 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 hodge-podge Lukewarmenesse, 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 Prophe­sies of a Nationall Church of the Jewes, when God shall convert them, to bring them back, to settle them in their own Kingdome. Isai. 60.4. Likewise we find, saith he, the Prophetsspeaking of Nationall Churches amongst the Gentiles, which shall come and joyne with the Church of the Jewes, but these Prophesies have referrence unto that time after the Jewes calling and conversion, which is not yet, and so serve not now, and we have the Scrip­tures speaking of some out of every Country, Kingdome, 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 Proofes, Revel. 7.9, 10, 11, 12, 13, 14, 15, 16, 17. Revel. 21.24.

Therefore we see, there is nothing hee can say, doth prove a Nationall [Page 13]Church, therefore not a Nation. But conclude with Act. 10.35. in every Nation, hee that feareth God, and worketh Righteousnesse is accepted with him.

A Reason or two, why a Church in an Nationall consideration, can­not bee.

1. The Church was so many as could meet together in one place, a whole Nation cannot doe so. Act. 14. [...]7.

2. The Church is such a company, over whom the Pastor, or Pastors of it may discharge that worke of Duty, Care, Service and watchfulnesse over them, as those flocks over which God makes them Overseers, now who can fulfill or discharge a Pastorall 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 minde, as Pastors should be, Heb. 13.17.

QVESTION III. ¶ Whether are the Ministers in the Church of England sent of God, and so are true Ministers, or not?

F. I Affirme, 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 worke there that hee is to doe, is to build up his Church and People. 4. The qualitie 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 wayes. 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 hee 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 conforme soules; Now saith he, their abilitie and fidelity argues, that God hath sent them, so much may be said of the woman of Samaria, was able and faithfull to declare Christ the Messiah to the Samaritans, that they beleeved because of her words. Joh. 4.39.

[Page 14]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 greatnesse 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 lawfull election and ordinati­on of a true Minister, but in a true Church, Act. 14.23. Tit. 1.5. Now for such a call by lawfull election, in ordination in the Church, as Act. 14.23. to be ordained in the Church, thus to justifie 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 justifie them to be Ministers sent of God, neither immediately of God, as the Apostles, nor mediately in the Church; and hee 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 Market-place, Mat. 20.4.7. saith unto them, goe yee 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 unlawfull, yet see how he contradicts himself; if they be Godly men, called by them, then the call is not Antichristian, nor unlawfull, 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, then all without exception, let them be whom they will, as they are called by them, it is an Antichristian Call to the Mi­nistery, and so not a true Minister, but a false.

Ob. But the Prelates are Christians, and so their Call of us is not altogether unlawfull, which the Seperates, every Plebeian Artificer hath power to Elect, and ordaine by vertue of his Christian Profession, the Act of the worthiest standing for all:— how can they deny this right to Persons, in some measure quallified for this Worke?

R. This is denied, as untrue; they did not chuse 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 sinke under the Antichri­stian doome alone.

[Page 15]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 contemne by your words; every Plebeian Artifieer hath power to elect and ordaine by vertue 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 chuse you, or have you been only a Teacher to Lordly Prelates, then have you lost your flock, and take heed how you contemne the choice of the Lords people, it is no matter how meane or contemptible their calling or trades are, or how common the persons be: Is not this said, they disdaine the Carpenters Sonne? What ever Christ purchased for the Saints, and gave to them that priviledge, 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 disclaime 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 doe so.

5. Not as Christians from your owne words, as you acknowledge, say­ing, which yet I speake not in favour of their calling, for I look upon it as Antichristian, and directly opposing Christs Word, and approve you al­ledge 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 unlawfull for the Prelates to command us to preach the Gospel. 2. Or else it is unlawfull for us to preach the Gospel as they command us.

R. Now they command you to preach the Gospel by vertue of their or­daining of you, or not; If not, by vertue of their ordaining of you, then they disclaimed their Ordination of you, but if by vertue of their ordaining of you, as so they did, and so it was unlawfull and Antichristian, even as they commanded you so to doe, and for you to Preach from their so comman­ding you, by vertue of their ordaining of you so, is unlawfull and Antichri­stian, as the Call from them is Antichristian, you have granted over and over.

Ob. If a Minister should goe 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 meanes, as hath a Call to the Ministery, to seek for, as would find it in something; but this will declare it no more then it would the Woman of Samaria to be one.

F. But I, saith he, propose this Querie to the Conscience of any reasonable man; [Page 16]Suppose a profane parish, where no means of Grace ever was, nor any godly Chri­stian ever dwelt; should from the convixion of the necessitie 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 hee, it is.

R. This is a very strange Querie, hee saies, 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 devine 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 minde 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 goe 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 doe thus, if it be not to ru [...]ne before they be sent, nothing is. The im­mediate-sending of the Apostles, had no Commission to set downe 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 Idolls, 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 thinke, saith he, a Minister may be truly sent by God, by a Synod of godly and Learned Divines to a Pastorall charge, though the people call him not, but are a profane Parish, that desire not powerfull Preaching, but hate it, and would oppose the comming 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 Qual­lification for the Lords worke; as his internall call from God, and at his peoples election of him to such a Charge as his outward call, and will look at the Episcopal ordination as a meer Ceremony, which cannot nullifie his divine call from God, and his Church,—as the Episcopall 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.

[Page 17]In a word by way of Replie to what Mr. Knutton saith, to maintaine Tythes.

F. Tythes, saith he, are not Ceremoniall, for a Jewish ceremony was a Carnall tipe of an holy thing injoyned for the service of the Tabernacle and Temple, only untill the time of Reformation.

R. But Tythes was a Jewish Ceremony, and a carnall Tipe of an holy thing enjoyned for the Service of the Tabernacle and Temple, only untill the time of Reformation.

1. Tythes Tipe out to the Levites, that God was their portion in Israel, Num. 18.20.21.24. Josh. 13.14.33.

2. It was enjoyned for the service of the Tabernacle and Temple, this yee shall have for your service in the Tabernacle. Numb. 18.21. Heb. 7.5.

3. Untill the time of the Reformation, Heb. 9, 10.

Ob. Now to say, Tithes were instituted, to signifie something for a time, as all other Ceremonies were, is not true.

A. But to say of Tythes, is truth, as thus; Tythes Type or signifie 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 sinne, offered up by them, were put to an end by the alone and only sacrifice for sinne, by the death of Christ; this is truth, Num. 18.23, 24. Heb. 10.8, 9, 10, 11, 12.

Ob. Tythes are Morrall, and so perpetuall. 1 Cor. 9.13.14.

A. It is denied; Tyths are not morrall nor perpetuall, 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 morrall and perpetuall, and aledge as good proof to prove it, as here he brings to prove the morality of Tythes in Heb. 5.4.5. and this he will not undertake to maintaine, except hee 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. Vers. Doe ye not know that they which Minister about the holy things, eate of the things of the Temple, and they that waite at the Aaltar, are partakers with the Aaltar; This verse will not prove Tithes to be morrall and so perpe­tuall, not morrall 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 then they wait upon the Aaltar.

3. It cannot be denyed, but that the Temple, Ministery, and the Aaltar, waiting, and the eating of the Sacrifice, and pertaking of the Altar, are all a­bollished, the whole 9. Chapter, Heb. 1, 2, 3. testify, Heb. 10.9. the morallity of Tythes in this verse, is flatly denyed, and to fall with the Ministery, Service and sacrifice of that Temple and Altar.

[Page 18]14. Vers. What will that say to prove the morallity of Tithes, from this verse, is no mention of Tithes, much lesse any thing for the morallity 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 Tythes; and because the Apostle doth not not say so with him, hee 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. Seing 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 morrall, for it is peculiar to those that preach the Gospel, and it allows it not morrall to the Levites before them, as the Tythes of the Levites, not theirs, and so not morrall & perpetuall.

Not Morrall: for if it had been morrall and perpetuall, then 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 hee 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 it self it is, and he that weigheth taking least in the free dispensation of the Gospel, holds forth the Gospel in the greatest freenesse. Mat. 10.8. 1 Cor. 9.18.

Ob. Tythes are Morrall, for the Heathen, who by the light of nature, judge by the light of Nature; Tythes 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, Ex [...]d. 23.13. you shall not ob­serve other Nations, to Worship me as they doe their Idolls, and we under the Gospel are exhorted [...]o keep our selves from Idolls, 1 Joh. 5.21. and as the A­postle saith, an Idoll is nothing, neither is any thing offered to them; any thing, 1 Cor. 10.19, 20.

Ob. Tythes were the Lords right long before the Law was given, therefore Tythes are Morrall.

A. Was Tythes only the Lords right? whose was all the the substance be­sides? not only Tythes, but all was Gods, as in Psal. 50.10. If I need any thing, I will tell thee, the Cattell on a Thousand hills are mine, And as the Apostle, 1 Cor. [Page 19]10.26. The earth is the Lords, and the fulnesse thereof: how argues this the morrallity of Tythes before the Law was given; if hee meanes they were Gods in a morrall 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 Soveraigne Lord to dispose of his own as he pleaseth, and he ne­ver gave Tythes in the morrallity of the right of them, thus unto the Leviti­call Priesthood of Aaron, the Levites: for he did enjoyne and command them to offer up the Tythe of the Tythe received of the people in sacrifice, unto the Lord, and this they were to doe, so long as they received Tythes in the Leviti­call 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 eate of that offered for themselves, Numb. 18.26, 27, 28. Levit. 6.23.

F. He saith, all that which concerning Tythes, was instituted in the Law, was, that Tythes should be assigned unto the Levites, so long as they should serve the Ta­bernacle; And though God gave the Tythes to the Levites, yet saith hee, he did not found them in that incorporation.

R. Neither did God first found his right in the Tenths, as the Tythe, 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 Tythe for a time only in that incorporation, as the Truth affirmes, 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 denyed before. But he brings in this lame Argument, which cannot goe upon all foure, nor upon two thus; so Tythes were due to the Leviticall Mini­sters, as Ministers, not as Leviticall, 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 maintaine them as Ministers longer, but approve to the contrary, Heb. 13.10.

Againe, it was not Leavies simply, as Levites did accomplish the Service of the Tabernacle, but as they were Levites ministring, and Leviticall Ministers that received it, as the wages of their worke. Num. 18.31. so saith hee, 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; [Page 20]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 Priests portion for his service. Psal. 16.4. the Apostle reprehends it. Phillip. 3.18, 19. But his Argument would joyn a Pastor or Minister in name and main­tenance by meanes in the substance together, and so would contradict the wis­dome of the Parliament, who seeing this evill by Order, declare putting it downe, 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 Anti-Christian Ministery 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 goe.

Ob. It was the custome of Gods Church in all ages, to pay Tythes to the Lord; before the Law was written, Abraham paid Tythe of all, Gen. 14.20. therefore Tythes are Marrall.

A. It is denied, it cannot be proved to be the custome of the Church of God in all Ages before the Law, to pay Tythes. First, this doth not prove it, to in­stance only Abraham in his Age. 2. And that in Abraham; for a Custome 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 Tythes, being before the Law, he might as well goe about to prove the same of Circumcision, and of burnt-offering, that these were all morrall, and perpetuall as well as Tythes, and plead for them to be, which were before the Law, as well as Tythes, 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 Tythes at all in any place, and for his bringing in of Jacob now, is nothing to the purpose.

F. Further he saith, Tythes were due, & were paid to Milchizedech by Abraham.

R. This Argument hath two parts in it; First Tythes were due, and in this he hath recourse unto what he had said before of Jacob, of whom he conceived it was Jacobs opinion, that Tythes was to be paid, because Jacob vowed so to doe it, in which, saith hee, Jacob sinned against God, if he did not know it plea­sed God, that he would vow such a thing, but in asmuch 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 Morrall thing by him to be observed; and therefore saith he, in this fourth Reason, that hee might sinne; yet to say something, because Tythes were due, and so as from Jacob, here is a morrall due, as if he should say, but not Morrally kept, ergo, not so morrall in Jacobs judgement, to Action. Second part of the Reason, and were paid to Milchizedech by Abraham; here it's paid, but not as due, morrall and perpetuall the dues, was minded in referrence unto Jacob: but paid only by Abraham to Milchizedech, not in the dues morrall, that part of the Reason [Page 21]had referrence unto Jacob; and that was in referrence to opinion, and not for action.

Ob. But Abraham paid it to Milchizedech, and so Tythes ought to be paid to Christ; else Christ should faile in something, to be as Milchizedech was.

A. And so should Christ doe, except only Abraham should pay it him.

Ob. Now Tythes 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 Tythes payed 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, hee 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 Tythes, observe these particulars. 1. That Tythes Tipe or signe 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 injoyned for the Saints of the Temple and Tabernacle, Num. 18.21. Heb. 7.5. 3. Untill 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 sinne by them in the Temple and Tabernacle was put to an end, by the comming of that Tabernacle pitch'd 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 sinne, Numb. 18.23, 24. Heb. 9.11. Heb. 10.8.9.10.11, 12.

Tythes not Morrall nor perpetuall, 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 Priest-hood of Aaron, and the Levites in their former Office to Serve. 3. Because it layes a yoke of bondage upon him that paies Tythes, and upon him that takes Tythes, which the Gospel sets at liber­ty from. 1. To pay Tythes, is to be bound to the whole law of Tythes, in which was a Lambe to be brought for a sinne-offering, which is abolished. 2. He that was to take Tythes, was one who offered daily sacrifice for sinne, which if any doe so now, he denies Christ come in the flesh, and the alone sacrifice for sin by his death.

A word or two to that appertaines 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 Worke, he is to be a preacher of the Gospel. 2 Cor. 9.14.

[Page 22]Secondly, the Word holds out to us the nature or quallity of this worke, that it is in one preaching the Gospel, chosen in the Church to this worke, 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 shew himselfe 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 wholsome words. 2 Tim. 1.13. Tit. 1.9. 5. He must be apt to teach. 1 Tim. 3.2. 2 Tim. 2.24. 6. Heark­ning to the Exhortation of Christ by his Word to this Worke, through the Spirit, fulfilling obedience to the exhortation from the same Spirit dwel­ling within them, 2 Tim. 1.14. 7. Laboriously finishing this worke of preach­ing the Gospel, watching thereunto, 2 Tim. 4.2.5.

And as these seven particulars are considerable to lie in the worke of the Ministery, in preaching the Gospel, so there is these foure or five properties the Word requires of those will take upon them this Work, and undergoe it.

1. Willingly, not by constraint, nor for silthy Lucre, but of a ready mind, in a simple freenesse to serve the Church, the folk of Christ, 1 Pet. 5.2. 2. A high esteem of the Worke in preaching the Gospel, counting it in it self, that they have a precious reward, in being imployed in the Worke it self. 1 Tim. 1.12. 1 Cor. 9.17, 18. 3. Contentednesse 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 freenesse of will to the worke 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 fruitfull in giving and communicating of all needfull, yea bountifull supply unto them, according to their abilitie. 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 [Page 23]discovery of the true love unto the Pastors preaching the Gospel, to receive their ministery in all love, attending and hearkning unto their Ministery they have received of the Lord, and Minister unto them, which is one of the chefest fruits the true Pastor will rejoyce 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.

QƲESTION IIII. ¶ Whether is the Baptisme of Infants a true and lawfull Baptisme, or not?

F. I Affirme, it is as true, right, Lawfull and fit Baptisme, and ought to be used in a Christian Church, professing Gods Truth.

R. Baptisme of Infants is not true Baptisme, the Reason is, because true Bap­tisme hath the truth of Christ witnesseth it to be true Baptisme, but the truth of Christ witnesseth not that the Baptisme of Infants is true Baptisme, Act. 10.47.48. Act. 11.17.18. Act. 8.12. 2 Reas. Is not right and lawfull Baptisme, because right and lawfull Baptisme, according to Christs Institution, is to Teach and Baptise, but Infants are not capable of being taught, therefore not to be Bap­tized, Matt. 18, 19. Mar. 16.15.16. 3. That Baptisme that the truth of Christ testifies not to be his Baptisme, and is such that is not right and lawfull 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 Baptisme, as of Circumci­sion, the same internall and spirituall thing signifie Remission of sinnes, and Mor­tification of the flesh.

A.R. It is denied, there is not the same Analogy of reason of Circumcision, as is of Baptisme, for they differ in the Institution in their subject, and in the Covenant to which either did appertaine. 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 enjoynes him and his seed to keep his Covenant, what that is, is laid downe in the 10.11.12, 13.14. verses of the same Chapter following, in signe 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, [Page 24]that the whole Land of Canaan should be theirs. 2. The Act in the Instituti­on to be done, is to Circumcise the fore-skinne of the flesh. 3. The subject there, Males eight daies 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 threatned 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 Isaack, I will establish my Covenant in thy seed, as of one which is Chist, Gal. 3.16. which holds out cleerly two distinct Covenants, one had referrence unto Abraham, and all his seed after the flesh, the other of Isaack, and that was only in Christ, of whom the Scripture speakes, That God would give Christ for a Covenant, Isai. 42.6.

Circumcision is cleer 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 yoake, that wee, saith hee, nor our Fathers were able to beare.

Now there cannot be the same Annalogy of Reason of Baptisme, as of Cir­cumcision, the Institution of Baptisme 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 seale of the Righteousnesse of faith, therefore it seems, that Circumcision was a seale to the Covenant of grace, Rom. 4.11.

A. Abrahams Faith was not imputed to him for Righteousnesse, 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, hee received the Signe of Circumcision, as the seale of the Righteousnesse of Faith, though it be doubtfull he did so, but only, as he should be the Father of the faithfull under Circumcision; for the reason the Apostle gives is, That he might be the Father of all that Beleeve, both of the Circumcision, and uncircumcision, as the eleventh and twelfth vers. of the fourth of the Romanes doth plainly import; and none did receive it as the Father of the Faithfull, as Abraham did.

[Page 25]Againe, that which ties or holds a man under a yoake of Bondage, where­in he cannot but sinne, as Circumcision binds to observe the whole law, and so long as a man is under the Law, he is under sinnes, power and Dominion: that it binds under a yoake, Gal. 5.3. Rom. 7.5. such a thing as this cannot have the same Annalogie of Reason with Baptisme to Beleevers, internally and spiritually to signifie remission of sinnes, and Mortification of the flesh, Rom. 6.3.6. Phil. 1.7. 1 Pet. 3.21.

Baptisme meanes 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 Beleevers have no cause to complaine, that their Children are not as the Jewes Children were, under the Law of Circumcision, in which they were under a yoake, they nor their Fathers were able to beare, Act. 15.10.

2. Nor no cause to complaine, that their Infants are not taken into Bap­tisme before actually they doe beleeve; First, because God hath put beleeving and Baptisme together, Mar. 16.16.

Secondly, because God hath not laid it downe to us in his Word, Childrens Baptisme.

Thirdly, because Baptisme is then rightly injoyed, when by faith, the sub­ject a beleever, participates of Christ in his death and Resurrection, Rom. 6.3, 4.

Fourthly, if there were any outward priviledge, barely in partaking of the Ordinances of Baptisme for Children of beleevers, the Word of God must shew it to us, but the Word of God tells of no such thing to any barely to per­take of the outward Ordinances, simply in the outward Administration of it, without faith he that beleeves and is Baptized, shall be saved, but if they have not faith, the Word tells us, they may be in the gaell of Bitternesse, and the bond of iniquity, with Symon Magus, Act. 8. though outwardly he had been Baptized.

Ob. But if the Infants of Beleevers be not baptised now, as well as the Infants of the Jewes were Circumcised, then the grace and favour of God is more obscured and straite, and lesse testified then to the Jewes.

A. No, it is now like it self in manifestation, and let none say it is obscure, when God saith it is light, take heed of calling Light darknesse, and darknesse 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 Gods 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 Infants baptisme, the grace of God is obscured.

Ob. But Christian Infants are in the Covenant of grace, as well as the [Page 26]Children of the Israelites; good reason therefore the seales of the Covenant should not be straitned, nor made narrower then Circumcision was.

A. God instituted a Signe to the Jewes, to passe only upon the Males, and only on them observed; so the institution of Baptisme takes in the subject upon Faith and repentance, and no larger can this be, then the institution gives it forth to be; God exempted the Females under the Law, from a signe of that Covenant with the Jewes, 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 Signe or Seale to it. And as by his Word he hath not instituted Baptisme 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 Be­leevers they are, that doe belong to the Covenant of grace, yet all their Chil­dren doe not, and who they be of them that doe, it cannot be in their Infan­cy knowne unto us, nor it is not barely the belonging to the Covenant of grace, so doth all afarre off, as many as the Lord our God shall call; yet these are not to be baptized till they are called.

Ob. The place alledged, 1 Cor. 7.14. Your Children are holy, if but one person in the marriage estate, the man or the woman be Beleever, their children are holy, as belonging to the Covenant of grace.

A. This cannot be affirmed, unlesse they will say, all the Children of Be­leevers are holy as belong unto the Covenant of grace, but that is false, for Be­leeving Abraham had an Ismael, a beleeving Isaac an Esau.

Againe, to affirme all the Children of Beleevers are holy, as belonging unto the Covenant of grace, is false, unlesse they will say, those that are in the Co­venant of grace, may fall out of it, which is to hold the errour of the Armini­ans, contrary to this Scripture, Josh. 13.1. Philip. 1.6. and hee that hath begun the good worke 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, Baptisme cannot be administred upon them.

4. Or else they must bring the Word of God, that saith plainly, they are so holy to pertake of Baptisme; 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 afarre off, who belong unto the Covenant of grace, yet not called for implicite respect unto them, Baptis­me shall be Administred 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 speake for it.

[Page 27]Ob. Infants are capeable of the thing signified by Baptisme, 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 knowne, Christ, as God knew all things, when hee said, such, all children, none can say he meant; Christ is said to blesse them, and lay his hands upon them; Children were brought unto him, yet it is not said, he baptized them; for it is said, Christ himself baptized none, Joh. 4.2. and the Disciples are said to forbid them that brought little Children unto him, which if Christ had used to baptize them, they would not have forbid the bringing of them; and none of these things in the least proves Childrens Baptisme.

Ob. It cannot be infallibly discerned which man hath true grace, and is elected, we may and ought 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 passe, and to say, the faith of the Parents may warrant their Children Baptisme, then the faith of Parents may warrant their Children to pertake of the supper, of which saith the Apostle, let every man examine himself, and so let him eate, 1 Cor. 11.28. and in Rom. 10.10. hee saith, with the heart man beleeves to righteousnesse, 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 Baptize, Repent and Beleeve, and be baptized, is meant of such who were of riper yeeres.

A. The Institution speaks of no other; and we must hold unto the words of Christ, and not hearken unto the vaine Consciences of men, and Arguments made up from Antichrist, Apostacy, nor false Premizes drawne from the Jews, as what a false thing is this to say of the Jewes, The faith of the Parents, ap­plying the Righteousnesse of Christ to themselves, by their Circumcision, it made their Children to be borne Jewes by nature; the beleeving Jew could not apply the righteousnesse 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 Righteousnesse, by that, Gal. 5.2, 3, 4. though not as a Beleever, yet as he had by Circumcision relation unto it, so he was under the Obligati­on to the first Covenant, to worke for righteousnesse, so far was Circumcision remote to it, as for him to apply the Righteousnesse of Christ to himself by Circumcision, and their Children were borne Jews in the flesh, and not by faith propagated Jewes, which if so, then Beleevers, children of the Gentiles would be borne Jewes, now in the flesh, whereas the Jewes are properly said to be outwardly Jewes in the flesh only, and by faith, a Jew is one in word, [Page 28]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 housholds were baptised, there is no mention made of any Children there were baptized, nor that there were any Children in those housholds mentioned, but in Act. 18.8. it is said, Crispus the chief Ruler of the Synagogue beleeved in the Lord, with all his houshold, 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 Tipe of Baptisme.

A. To bring it in a Tipe of Children, Baptisme 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 priviledges by their examples, that they fall not into the same sinnes, 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 meanes, who could not be forewarned by their examples, nor receive his admonition, he affirmes of what subjects he speakes to, as the end of this his saying, 15. vers. I speake as unto them which have understanding; judge ye what I say.

Ob. And for that aledged, 1 Pet. 3.21. that the Apostle makes Noahs Arke a Tipe of Childrens Baptisme.

A. To tipe out that in the Gospel, we have not the Antitype following, is unsound; for how Baptisme should answere 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, claimes in God salvation, through the death and Resurrection of Jesus Christ.

Ob. Baptisme hath been effectuall to produce Mortification, and Vivification in many, as divers good people can witnesse, which it should not have done, if God had not approved of pedo-baptisme.

A. It is denied, Baptisme doth not in it self produce Mortification and Vi­vification in none, for if it did, it should cease to be a Signe, and become the thing signified; Baptisme is but a signe of that invisible grace; we have in Christ remission of sin, and mortification of the flesh, that by the power of Christ, the sinfull body of the flesh is put off, and by the vertue of Christs resurrection, we revive, and live unto God, Christ the Power of life from God producing this in every beleever, to which Baptisme is a signe. Joh. 1.11.15. Rom. 8.11.13. Collos. 2.10, 11, 12.

1. And whosoever hold Regeneration by Baptisme, holds a Popish Do­ctrine.

[Page 29]2. If Baptisme did produce it, it should doe it to all that partake of it.

QƲESTION V. Whether is it lawfull to rebaptize, or not?

F. I Answer, that if one were baptized in the Name of God in gener­all, without particular explication and recitation of the Three Persons, be not mentioned, but omitted in baptisme, it is not right and lawfull baptisme: or if one was baptized of those He­reticks, who delivered not the right Doctrine of the Trinity, such as were the Marcionites, Arrians and Pueamatomachi, it's not right and lawfull baptisme, because the essentiall forme of Baptisme is not observed, which according to Christ's Institution, must be In the Name of the Father, Sonne, and holy Ghost; but if it be rightly Administred, according to the Institution of Christ, and the forme prescribed of him, then rebaptizing is unlawfull.

R. But now whether the baptisme of Infants have been right and lawfull baptisme, according to the Institution of Christ, examine, if not right and law­full, according to Christs Institution, they may be baptized againe, he implies; For whoever is baptized not rightly and lawfully, according to Christs Insti­tution, as some may be, having not the true forme of Words, or be baptized by those deliver not the right Doctrine of the Trinity.

And for the forme of Words, saith hee, it must be with a particular expli­cation, or recitation of the Father, and Sonne, and holy Ghost; now this particular explication or recitation, must be in referrence either to himself, or to the party baptized; to himself it cannot be, for hee must understand to ex­plaine and explicate, and if he understand, what need any explication to him­self, but then it must be a particular explication, or recitation in respect of the party to be baptized, and that is proper, according to what goes in resolu­tion unto the Apostles Question to those in Act, 19.3. unto what were you bap­tized? unto which, according to their own knowledge they could give an an­swer, and it is apparent, it is to be in referrence unto the party baptized, then in Infants cannot be the subject of this Ordinance, according to Christs Insti­tution, upon whom cannot passe the forme of words in the Institution in any explication unto them, according to Mr. Knuttons own words.

But let us examine the Institution further, in referrence unto Infants, whe­ther the Institution meanes them at all to be the subject of baptisme. Mat. 28.29. Goe therefore and teach all Nations, baptizing them in the Name of the Father, Sonne, and holy Ghost: First is the Commission, goe yee, and this Commission is grounded upon, That all power in Heaven and Earth, is Christ: — Ex­prest in verse before the Institution, enjoyne first Teaching, Goe yee, Teach all Nations, and baptize them first, is Teaching which plainely implyes [Page 30]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 baptized.

Now for any to pretend Baptisme, 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 Baptisme, useing not the forme of words in the In­stitution, yet pretends persons to be baptized, 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 imbrace and subject unto Christs Ordinance, according to his Institution, and ought not to be charged for rebaptization, but obedient unto Christ, who from the light of the Truth of Christ yeeld obedience unto him, Matt. 18.10. And though we are not often, or more then once to be bap­tized, as to eate the Lords Supper often, yet it must be that one Baptisme 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. Jude. 3. Then am I, saith Christ, your Lord and Master, when ye doe all that I command you. Joh. 13.13, 14.

Ob. Baptisme is a Sacrament of Regeneration.

A. But you cannot say, Baptisme is a Sacrament of Regeneration unto In­fants, except you will affirme one of these two things. 1. That Children in na­turall birth, have regeneration from their Parents, which is contrary to these Scriptures, Psal. 51.5. Ephes. 2.3. Joh. 3.6.

2. Or that Baptisme by water doth regennerate, which is a Popish Do­ctrine, who hold, the Water of Baptisme doth wash away originall sinne in Infants.

3. Or if you will cleere your self of this, you must aprove from the Instituti­on Baptisme is a Sacrament of Regeneration to Infants, which you cannot doe.

But concerning Beleevers, the word proves this, that the vertue of the grace of Mortification and Vivification of the Spirit of God, wee have from the vertue of Jesus Christ, effectually working in us, to which Baptisme is a Signe, Rom. 6.3.6. Colos. 2.12, 13.

Ob. Those that are only for Beleevers to be Baptized, they grossely erre, not know­ing the Scriptures, nor the Power of God in the Sacrament.

A. Thus only to doe, 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 Baptisme of Beleevers, they seek to nullifie and frustrate the sacred Ordinance of Christ, viz. Baptisme of Infants. Secondly, Con­sequently [Page 31]speake blasphemy, horribly taking GODS Name in vaine.

A. It cannot be proved, that Baptisme of Infants is an Ordinance of Christs Institution, therefore let it be examined, who goe about to nullifie this Ordi­nance of Christ of Baptisme, 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 discends from it, is contrary to it, and workes to annullity of it, to beleeve and be Baptized, is accordidg to the Institution, Mar. 16.16. but the Institution of Christ in the Gospel saith; none ere baptize 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 doe or require any thing, nothing is required of us pertaining unto his Worship.

And this is certain, if any unwritten Tradition for Gods Worship and Ser­vice might be suffered to take place in one Ordinance, or any part of Gods 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 Gods Name in vaine, in that they villifie 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 hee 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 vaine, he that speaketh Truth, or he that beareth false witnesse.

Who nullifies the Ordinances, he that priseth it from pertaking of the preciousnesse of Christ, is subjected to it, or hee that priseth it in Christ remote from it; he that injoyes the inward life and spirituality of that Ordinance in Christ Jesus, or he that sees or discovers no further then the out-side 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 hipocrisy, in that they made profession formerly of the Covenant made with God in Baptisme, but now since their separation disclaime 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 professe 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 doe which professe such an Ordinance or Worship to be Gods, that is not Gods, nor of his appointment. Isai. 58.2.5. [Page 32]or himself in such or such a Relation unto God, in such or such a thing, that hee is not so in Relation unto him in, as he professeth is Hypo­crisy.

And neither in both these respects it doth not appeare, First to professe that Ordinance and Worship to God, which his Word hath not made out to us, to be his Ordinance, and if the baptisme of Children be not so.

2. It holds out a profession of that thing to be, which cannot appeare 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. beleeve and be baptized; And hypocrisy by profession doth appeare most palpably in such a thing as this, in that forme used in the baptisme of Children, this is required of the Childe by way of Question. Dost thou beleeve, [...]. an Infant that hath not knowledge, nor capeable of understanding, nor no sensiblenesse of will to assent unto any thing, Wilt thou be baptized 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 disclaime 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 disclayme it, and be humbled for it, and so have denyed Christs 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, reall 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 repented of it; it was woefull in the in­stance of Francis Spira, who owned the Doctrine of free Justification, & taught it, yet for the feare of them that took part with Rome, renounced it, who was terrified in his Conscience, and cryed 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 baptized, 42. vers. and they continued stedfast in the Apostles Doctrine and fellowship, and in breaking of bread, and in Prayer. Acts 8.12.

QƲESTION. VI. Whether is it lawfull to seperate from all the publike Ordinances, and Christian Assemblies in our English Church, because there are some defects in Disciplin, and in other things amongst us?

F. I Conceive it is absolutely unlawfull to relinquish Gods holy Ordinance, and the Assemblies of Godly Christians in this Church of England, because of our mixt Congregation, and because of some defects in our Disciplin.

R. These two things must be made good before it can be absolutely unlaw­full 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 stiled Saints by calling, 1 Cor. 1, 2. and as they are the matter of the Church Assembly, they professe holinesse and godlinesse. Rom. 1.7.

But the Church of England doe not so assemble together, as from a holy Call, to a holy according together. First called, then exhorted to walke wor­thy of their holy Calling, Ephes. 4.1. and a holy according in Assembling of themselves together in holy fellowship, is one thing pertaines 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 alwayes 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 injoyed, is there where Christs 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 walke in the mid'st 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 hee holds forth his Ministery and Ordinances. Ephes. 4.11, 12. Ephes. 3.10.

But as in the former part of the book, the Ministery 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, [Page 34]according to his Institution injoyed, as in Reply unto Mr. Knuttons Answer unto the first and third Question in his book, nor this Ordinance of Baptisme, according to Christs Institution.

Ob. Because Jesus Christ leaves us [...] for our defects and weaknesse.

Ans. It is the great mercy of Christ to his, not to leave them for their de­fects and weaknesses, but it is not to maintaine 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 maintaine, 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, then those of his owne Institution, Heb. 3.6. Mat. 7.24, 25 with the 21, 22, 23. verses of the same Chapter.

Ob. It appeares Christ dwells amongst us, because he hath setled 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 onely having the Word taught, but there must be the recei­ving, obeying, and conforming unto it, is that Scripture received, you aledged in Matt. 28.19, 20. observed, are fought against; Doe you, according to the Institution in 19. vers. goe teach and Baptise? Is there that teaching to observe all that Christ commands? if the Word come neer you only in Declaration, not hearkened to, as to obey it, but opposed; the Kingdome of God comes neer you but not to stay with you opposition against the truthes of Christ by a people, prosageth Christs 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 showne forth it selfe to convert many foules unto himself in the Land, the more meet matter by him is there for his House and Building, and the faithfulnesse that hath done this, is Gods, and not mans; 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: hee 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 needlesse, and would worke 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 priviledges 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 [Page 35]of many a holy [...], which you might, & ought to have performed amongst us.

A. But that assembly [...] stands repugnant unto the use of Christs Ordinance, according to this Insti [...]ion, or repugnant unto the Saints priviledges, and that wherein they are [...] in their duty, in [...] to edifie, as in the body of Christ, his Church [...] another, according to the effectuall po­wer of each part, to [...] it self 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 [...] [...] cleer, Heb. 10.25, 26. for such [...] holy Ordinances amongst us, [...] Christ his presence and love from [...] Truth, and to sinne [...].

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 [...] warrs 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 dispiseth, or diserteth [...], those that make out after them, & to enjoy them according to the will of Christ, or those that cleave to those? for Christs 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 fundamentall 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 professe them­selves to be Jews, 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 [Page 36]the Word, Mat. 18.20. 1 Pet. 2.5. Ephes. 2.20.21, 22. So is Baptisme in its sun­damentall, 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 professe an Ordinance to be [...] which is deficient in [...] fundamentall 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 [...] Ministery made out to us, [...] Officiall Ministery; 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 hee is [...] Thus is hee 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 speakes of, that was built upon the sands, which when the raine fell, and the floods came, and the winde 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 Christs 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 builders upon the sands, and the rather, because they say, Christ is not a linated from them, or according unto the wisedome 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 Oyle, and neither of these any evidences that Christ is with them.

QƲEST [...] [...] Whether is it necessary [...] [...]molish 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 doe not reje [...] [...] Idolaters in their Idoll 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 [...] I [...]olaters setting up. 2. Reas. [...] worship God in the places [...] their Idolls, to say, they might [...] ing those superstitions were used in [...] be allowed into the beleeving Corin [...] [...].

Nothing superstitiously in use with [...] in use lawfull in the true worship of [...] sacrificed to Idolls, sould in the shan [...] [...] rinthians, 1 Cor 10.25, 26, 27. yet in [...] to eate of them, eate in Idoll service, [...] and eate in the Lords 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 passe, that the [...] ment, seeing they have been Consecrated [...] latrous Supe [...]stitions, as the Temples were [...].

An. The I [...]aelites were to destroy all [...] ground on which they stood, was theirs; for [...] Canaan unto them; Though all their Idolat [...] [...] was to fall, and be spoyled upon it, and so let all [...] on cease, as in the place of desolation, to the grave of oblivi [...] [...].

Ob. Popish Baptisme, being in like manner defiled with Idolatr [...] [...] [Page 38] [...] to be sought, and while you [...] in Popery, you cannot without par­ [...] by [...] Cer [...]monies of Crosseing, [...] eat as [...] [...]ution of the Temples [...]line.

[...] [...]ishnesse is in appro­ [...] objection speechlesse. [...], because of their for­ [...] [...]emples, as Infants in their [...] Ordination, and Popish [...] Idolatrous rites, as our [...].

[...] claime that Idolatry and [...] subject unto it, that God may [...] [...]olatry and Popery destroy­ [...] be like the unclean spirit [...] popery erects unto it living [...] Consciences; heres living [...] Temples of Popish Mini­ [...] Popish Princes in their Corona­ [...] [...]royed; and did we see the spirit [...] 3.16. as it erects it selfe 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 stiled the worship of the [Page 39]Beast, Idoll, 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 [...] speake. Revel. 16.13.

Princes in their [...] by the Pope, nor any of [...] Temples, as those King [...] houre with the Beast. Re [...] [...].

But let the Beleever, the [...] profession of the Baptisme [...] 3.16.17.1 Cor. 6.19, 20. Mar [...] [...].

And let the Ministery tha [...] [...] of life, in whom the Spirit [...].

And let our Princes and [...] us in his light of Counsell, and [...] in all godlinesse and honesty, [...] them; For which wee pray: Ezra [...] [...].