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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A87828	Seven questions about the controversie betweene the Church of England, and the Separatists and Anabaptists, breifely [sic] discussed. 1. Whether is the Church of England as it now stands a true church? 2. Whether the Church of England be a right nationall church? 3. Whether are the ministers in the Church of England sent of God, and so are true ministers or not? 4. Whether is the baptisme of infants a true and lawfull baptisme or no? 5. Whether it be lawfull to be rebaptized or not? 6. Whether it is lawfull to separate from all the publike ordinances and Christian assemblies in our English church, because there are some defects in discipline, and in other things amongst us? 7. Whether is it necessarie to demolish our churches (steeple-houses as the Separatists call them,) and to build them in other places, because they were built by idolators for idolatrous worship, were abused with images, and dedicated to saints? By Immanuel Knutton, preacher of Gods word at Beeston in Nottingham shire [sic].	Knutton, Immanuel, d. 1655.	1645 (1645)	Wing K744; Thomason E25_20; ESTC R4217	31,540	40

Prophets frequently speake of it Isa 60. Isa 61. Isa 62. and 63. and 64. c. Jer. 30. Jer. 31. Jer. 33.12 13. Ezek. 34.25 26 27 28 29. Ezek. 36.24 Ezek. 37.25 Likewise we find these Prophets speaking of Nationall Churches amongst the Gentiles which should come and joyne with the Church of the Jewes Isa 49 23. Isa 60.16 Isa 19 24.25 Doubtlesse there shall be many famous Nationall Churches after the conversion of the Jewes which I hope drawes on fast And when those dayes are come there will be more famous National Churches then ever the old Jewish Church was Zach. 14.20.21 Object But the Church of England wants those Church Officers mentioned Eph. 4.11 which Christ left to his Church Answer Can there be no Church no Christians without them What shall we say of the Families of the Patriarkes of the Jewish Congregations under the Law yea of Christ and his Apostles Either deny them to have beene visible Churches or shew us these distinct Officers amongst them looke upon the Church since Christ was there not a worthy Church of God in Jerusalem from the time of Christs ascention till the Election of the 7 Deacons those hundred and twenty Disciples Acts 1.15 And 3000. Converts Acts 2.41 those continuall troopes that flocked to the Apostles were they no true Church Let the Apostles and Evangelists be Pastors and Doctors where were their Elders Deacons Releevers Afterwards when Deacons were ordained yet what newes is their of Elders till Acts 11.30 Yet that of Jerusalem was more forward then the rest we will not as the Separatists are wont argue from Scriptures negatively no proofe yet much probability is in St. Pauls silence He writes to Rome Corinth and other Churches Those his divine letters in a sweet Christian civillity salute even ordinary Christians and would he have utterly passed by all mention of these Church Officers amongst his so precise acknowledgement of lesser titles in others if they had beene ere this ordained Rom. 1.8 1 Cor. 15. 1 Thes 1.7 Gal. 4.15 All these notwithstanding all this were true Churches famous forward and exemplary Onely the Phillippian Church is stiled with Bishops and Deacons but no Elders besides them Phil. 1.2 But through Gods great mercy we have many who conscionably teach and feed by teaching call them what you please Lecturers Parsons Vicars c. If they preach Christ truely upon true inward abilities upon a sufficient if not perfect outward vocation such are Pastors and Doctors allowed by Christ we stand not upon circumstances and appendancies of the fashions of ordination manner of choice attire titles maintenance but if for substance these be no true Pastors and Doctors Christ never had any in his Church since the Apostles left the Earth QVEST. III. Whether are the Ministers in the Church of England sent of God and so are true Ministers or not Ans I Affirme they be true Ministers of Jesus Christ sent of God into his Vineyard to build up his Church and People as living stones upon Christ the cheif corner stone Reas 1 Because we have many Godly learned and painefull Ministers as well qualified for that worthy function as any in the world who are exceedingly dilligent in the excercise of their gifts endeavouring to convert and confirme soules to the utmost of their ability now their ability and fidility argues that God hath sent them Rom. 10.15 Jer. 23.21 22. As if he had said I gave no commission to these Prophets yet they ran as of their owne heads c. If they had received directions and creands from me and had delivered them accordingly to my people they should have laboured to have turned them from their leud courses Where the Lord shewes that the conscionable and able preaching of his word proves that he sends such about that worke Reas 2 Because That God hath blessed the labours of the Ministers of this Church to the conversion of many and to their confirmation in the truth which thing God would not have done if he had not sent them Jer. 23.32 1 Cor. 9.2 Yea. the Separatists themselves received their first Illumination Faith and other graces from the word preached by us before they made a divorcement from us Object But the Ministers of the Church of England were called by the Prelates whose calling is Antichristian from the Pope therefore they are not the Ministers of Jesus Christ Ans I grant that the calling of the Lordly Prelates as they are described in the second Article of the Covenant exercise their jurisdiction in their Courts by their Substitutes is Antichristian yet the Godly and Learned Ministers of this Church called by them are true Ministers called of God for these reasons Reas 1 Because the Prelates are Christians and so their calling of us is not altogether unlawfull with the Separates every Vlebeian 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 qualified for this worke Reas 2 Because The Prelates are learned men and Divines many of them are judicious and orthodox in judgement against popish Heresies and have written and preacht substantially against them which yet I speake not in favour of their calling for I looke upon it as Antichristian and directly opposing Christs words in Mat. 20.25 26. Reas 3 Because The Prelates in their ordination command us to preach the Gospel truely now ● we be not rightly called because called from them then one of these things of both these must necessarily follow Either it is unlawfull for the Prelates to command us to Preach the Gospel or it is unlawfull for us to preach the Gospel as they command us I cannot see how the former can be unlawfull because their charge and command to Ministers is no waies Antichristian but Christian for they command us to preach the Gospel not as Popish Prelates but as Christians and Learned Divines now good counsell is worthy to be followed from whomsoever it comes though from an enemie I see not how the latter is unlawfull if one be qualified w●th fidelity and ability he ought to preach the word though the Prelates licenced and commanded him because as yet here was no other outward way of calling Ministers to preach in this Church of England appointed and established by authority I heard of an Usurer in this Kingdome who had gotten very much money by usury and unjust gaine he made it his only calling which doubtlesse is unlawfull it pleased God to convince him of the unlawfullnesse of his usury he made restitution largely to his debtors and sent his servant with restitution money to divers of them though his course of usury was unlawfull yet it was lawfull yea needfull for him to command his servant to carrie home restitution money to such as borrowed of him and it was lawfull for his servant to obey him in this of the like nature is

the Infaint in Baptisme seeing every one must live and be saved by his owne faith Ans Those phrases Teach and Baptize Repent and Beleeve and bee Baptized c. are meant of such who were of riper yeares and made profession of the Christian faith whom they gathered out of the Heathens by the preaching of the Gospel In like manner if we were to preach the Word amongst the Pagans and Infidells who knew not Christ beleeve not in him heard not of him wee ought not to Baptize them nor their children till they professe faith in Christ and come to know him But now in this Church of England all our people professe themselves Christians and say they beleeve in Christ and hope to be saved by him though in their workes many prophane Protestants and licentious Christians deny Christ opposing the power of godlinesse yet having a temporary faith they are intituled and called Christians and have right to Baptisme as well as the Children of many prophane Jewes had to Circumcision Secondly I say the Parents faith may benefit the Infant so much as to bring it under the compasse of the Covenant and to make it a partaker of the signe and seale of the Covenant Rom. 4.11 He saith Circumcision was a Seale of the righteousnesse of the faith children we know were circumcised what faith could they expresse therefore the faith of their parents applying the righteousnesse of Christ to themselves by their Circumcision it made their children to bee borne Jewes by nature Gal. 2.15 Next this their faith assured them that God would be a God to their seede according to that promise Gen. 17.7 In as good stead doth faith stand Christian Parents in now about the Baptisme of their children for Baptisme is a clearer seale of righteousnesse then Circumcision was Thirdly We reade the Apostles Baptized whole families Acts 16.15.33 Acts 18.8 1 Cor. 1.16 and it is probable there were children amongst them Reas 4 Because 1 Cor. 10.2 The Apostle making their passing under the cloude and through the red sea a tipe of Baptisme he saith they were all Baptized through the conduct or Ministery of Moses in the cloud and sea now there were sixe hundred thousand footmen Exod. 12.37 besides very many young infants and small children and they were all baptized tipically very well yea much more may Infants of Christian Parents now under the Gospel have Baptisme conferred upon them in the Truth and Antitipe for the Truth or Antitipe is larger and of greater consequence then the Type The Israelites their passing into the bottome of the sea signified our buriall with Christ in Baptime their comming out of the sea our rising up to newnesse of life Rom. 6.4 So the Apostle 1 Pet. 3.21 Makes Noahs Arke a type of our Baptisme for saith he the like figure whereunto even baptisme c. as if he had said Answerable unto which preservation of the eight persons in Noahs family by water is the benefit which we receive by baptisme which doth also now save us by and in applying unto us the power of the Resurrection of Jesus Christ and become effectuall unto us not in respect of the outward element which onely washeth off the filth of the flesh but in respect of the inward efficasie of the grace thereby represented and exhibited whereby the conscience is both quieted assured of pardon and favour and is there upon enabled to treate for and expect mercy from God and reconciliation with him Object But Christ was not Baptized untill he was thirty yeares of age Luke 3.21 22 23. Ans True he was baptized 1 to fulfill all righteousnesse Mat. 3.15 that is to accomplish in all due obedience all that part of Gods will which concerne him 2 To confirme Johns baptisme doctrine ministry to commend and confirme to us the use of baptisme by his example 3. That he might sanctifie our baptisme to us and seale up this fellowship with us 4 To signifie that he was sent to be baptized namely to die and to wash away our sins with his blood Luke 12.50 5 That the truth might answer the type or figure for as the high Priest at his inauguration had his whole body washt with water the sacerdotall garment was put upon him he was set in the sight of all the people and oyle was powred upon his head Exod. 29.4 5 6 so Christ being to enter upon the publike function of the Ministry to preach the Gospel he would be baptized that he might be ordained and confirmed by the publike testimony of the whole Deity But this example binds not us in respect of the time of his baptisme for if it did then Ministers must be baptized at their entrance into the Ministry then none might enter into the Ministry till they be thirty yeares old nor bee baptized till they come to that age so then Christ entring upon his publike function at that age did answer the legall type of the Priests and Levites who ordinarily were chosen to the publike service of the tabernacle at thirty yeares of age Numb 4.3.23.30 c. He did not by his example binde us to receive baptisme at that age Reas 5 Because Baptisme hath beene effectuall to produce mortification and vivificate in many as divers good people can witnesse which it should not have done if God had not approved of Paedobaptisme QVEST. V. Whether is it lawfull to be rebaptized or not 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 s not right and lawfull baptisme or if one was baptized of those heretickes who delivered not the right doctrine of the Trinity such as were the Marcianites Arrians and Pneumatomachi it s not right and lawfull Baptisme because the essentiall forme of Baptisme is not observed which according to Christs institution must be in the name of the Father Son and Holy Ghost but if Baptisme be rightly administred according to the institution of Christ and the forme prescribed of him then rebaptization is unlawfull for these reasons Reas 1 First because there is no command for rebaptization as there is for the frequent receiving of the Lords Supper 1 Cor. 11.26 and the Apostle saith there is but one Baptisme Eph. 4.5 Reas 2 2. Because Circumcision was not iterated to which Baptisme succeeded Reas 3 3. Because Baptisme is a Sacrament of Regeneration but it s enough to be once borne againe and to bee entered into the Church of God as one is borne naturally but once so the spirituall birth is but once Object But many who were baptized in their infancy were never truly borne againe Ans Likewise many who are baptized in their elder yeares are never truly regenerate but are notorious Hypocrites as Simon Magus and others Reas 4 4. Because the strength and fruit of baptisme lasteth all the life of a true Christian and a Christian may yea

a tenth part of all why is this compared with Leviticall tithes which were paied yearely if this were not also usuall and continuall the Apostle would not use this manner of speech of one only action unlesse it shewed the common use and practise how tithes were then paied to the Priest as by common use and practise they were afterwards paied to the Levites Besides I thinke with judicious Calvin that Abraham paied tithes not of the spoyles but of his owne goods because it 's said Gen. 14.22.23 That Abraham had lift up his hand to God that he would not take so much as a threed or shooe latchet of that which was taken which he yeelded to the King of Sodome c. It 's more then probable that he paied no tithes of the spoyles seeing he would not account any part thereof his owne The next testimony before the law is Gen. 28.20.21 c. From hence it appeares that it was the generall opinion of the godly before the law was given that tithes ought to be given to God For otherwise Jacob did offend unlesse hee knew that this thing pleased God as being appointed by him Object But Jacob vowed a vow to give the tenth now no morrall thing may bee vowed because we are bound without a vow to performe such things Answer Yet its lawfull to vow morall duties which God commands us to binde our selves to more carefull obedience to excite our dulnesse to prevent omission the holy practise of the godly proves it 2 Chron. 15.12 13 14 Psal 119.106 Psal 50.14 Psal 56.12 and though ceremoniall things might be vowed under the law yet no otherwise but as they drew to some morall duty Besides the other parts of Jacobs vow was not ceremoniall but morall Gen. 28.20 21 22. That God should be his God this was vowed by him on like condition with tithes and for ought I know Iacob might as well vow tithes to God for ever as that God should be his God Iacob in this vow I thinke vowed not for himselfe alone but for his seed that should succeed because the vision which Jacob saw concerned all his posterity so did his vow God promised many blessings to him and his seed he vows holy service and obedience to God for him and his posterity those that would ascend into Heaven by Iacobs Ladder which is Christ Iohn 1.51 must be tied to Iacobs vow for Iacobs vow answering the vision whilest any part of the vision is to be performed which will be till Christs second comming so long shall tithes be Gods inheritance Because as I said his vow concerned his seed as much if not more then himselfe And those are his seed who are more of his faith then his flesh for all the families of the earth which here are blessed in Iacobs seed were not all of Iacobs flesh but even Iaphets seed comming to the tents of Sem the Gentiles called Therefore all subject by Iacobs vow to tithing Rom. 9 6.7.8 Object But we read not of the constant paying of tithes nor of any law for tithing till the time of Moses Numb 18. Answer Neither do we read of the observation of the Sabbath from the Creation till Exod. 16. Yet doubtlesse the people of God observed it but as concerning tithes we have here two examples Abraham and Iacob Reas 4 Because Tithes were due and were paied to Melchizedeke by Abraham and so ought to be paied to Christ or else Christ should faile in some thing to be as Melchizedeke was which may not be granted seeing he is after his order as the Priests of the law after Aarons order and so were in every thing as Aaron Now tithes being due to Christ must be paied to his servants the Ministers of the Gospel Heb. 7.1 to 11. From this place consider these things 1. The scope of this place is to set forth the greatnesse and the honorable condition of Melchizedek and consequently of Jesus Christ 2. Melchisedecks receiving of tithes the Apostle makes a speciall argument of his greatnesse viz. his receiving tithes of Abraham whose Offspring the Tribe of Levi tooke tithes 3. Melchizedek is as great as ever he was and so in all things as he was in the time of Abraham for he is the Priest of God for ever that never dies and so his Priesthood and the rights of it never cease 4. how can his admirable greatnesse in his Antitipe Christ be said still to be the same if Christ takes no tithes neither hath right to take them seeing the Apostle urgeth this as a maine argument of his greatnesse his scope is to prove Melchizedek more excellent then Aaron or Abraham himselfe or then any of the Jewish Nation and consequently Christ more excellent that the Hebrewes might not be hindred by an over weening opinion touching the Aaronicall Priesthood so long setled amongst them from comming unto Christ The super excellency of Melchizedek is proved by this that he took tithes of the Patriarke Abraham blessed him the title Patriarke being added for Abrahams greater honour to magnifie Melchizedek the more Next the super excellency of Melchizedek is in this amplified by comparing this tithing with that under the law used amongst Abrahams children for if some of them had a greater honour done to them in this that they tooke tithes of their brethren Melchizedek was far more honoured in taking tithes of Abraham and if they were honoured to blesse others their brethren being hereby proved greater then Melchizedek in blessing Abraham was much more honored proved greater then he and by consequence then Levi and the high Priest springing of him for so much as Levi himselfe being then in Abrahams loynes paid tithes unto him and was blessed of him from all this it followes plainely that tithes are due to the Ministers of the Gospel in regard they are Christs Ambassadours to reconcile people to God and to blesse them with conversion by preaching the word because tithes are Christs and Melchizedeks as they were a meanes of blessing for in this respect also Abraham is noted to have paid tithes to Melchizedek when hee met him and blessed him Object But we reade not that Christ or his Apostles received tithes or demanded them Answer Neither received they ought else of some Churches but their owne hands ministred to their necessities that they might not bee scandalous to weake brethren nor chargeable to afflicted Churches must Ministers of all ages doe the like Secondly the argument followes not from no practise to inferre no right for the Apostles travelled from place to place to preach the Gospel that then this could not be well done but the right was not infrienged hereby no more then the right of Circumcising by the intermission thereof forty yeares in the Wildernesse Thirdly wee reade soone after Christs ascention the Apostles tooke the price of whole fields and possessions of such as joyned themselves to them for their owne maintenance and of their poore brethren

Acts 2.45 Acts. 4 34 35 36 37. this course continued about 200. yeares during which time no marvell though they required not tithes that which was given them being a farre greater proportion such as oppose the morality of tithes now would not bee willing to deale so with us Ministers of the Gospel QVEST. IIII. Whether is the Baptisme of Infants a true and lawfull Baptisme or not Answer I Affirme it is a true right lawfull and fit Baptisme and ought to be used in a Christian Church professing Gods truth Reas 1 Because excepting the difference of the visible ceremony there is the same analogie of reason of Baptisme as of circumcision the same internall spirituall thing signified viz. remission of sins mortification of the flesh Deut. 10.16 Jer. 4.4.6 Act. 2.38 Act. 22.16 Rom. 6.4 both of them are Symballs of our Adoption into Gods family and so our imitation into the Divine Covenant Gen. 17.7.10 1 Cor. 12 13. Gal. 3.26 27. besides Baptisme succeedes Circumcision Col. 2.11.12 or else the conditon of Christian infants under the Gospel were worse then the condition of Jewish Infants under the Law in regard of their age if Baptisme might not bee conferred upon them now as Circumcision upon the Jewish children if Baptisme belong not to Infants then the grace and favour of God by Christs comming is more obscure and straight and lesse testified then it was to the Jewes which to affirme is an horrible indignity offered to Christ Object But there was an expresse commandement for circumcising of Infants Gen. 17. but no such for Baptizing of Infants now Answ 1 There is a generall command Mat. 28.19 20. all that beleeve of any condition whatsoever should be Baptized under which Infants borne of Christian parents are comprehended for in Lawes and Precepts that be generall an enumeration of singulars and perticulars is not required because lawes doe command concerning the whole Kind Secondly the Baptisme of Christian Infants hath descended and continued from the Apostles dayes to us Origen who lived in the yeare 213. said that the Church received the tradition from the Apostles to give Baptisme to Infants Augustine who lived in the yeare 420. said that Baptisme of Infants the Church univerfall held it not instituted by Councells but alwaies retained it and most rightly beleeved it to be delivered by Apostolike Authority Now such examples are aequivalent to expresse commands Thirdly The New Testament doth not literally command remember to keepe holy the Sabbath not to say grace before and after meales not to pray with our families morning and evening not women to receive the Lords Supper many other such like things I might instance yet we hold this to be morall duties and ought of necssiety to be performed and may be proved sufficiently by consequence out of the New Testament Reas 2 Because Christian Infants are in the Covenant of grace as well as the children of Israelites Gen. 17.7 Act. 2.39 for this blessed Covenant is exceedingly extended and enlarged by Christ good reason then the seale of this Covenant should not be straightned nor made narrower then Circumcision was now Christian Infants being within the Covenant of Grace Baptisme the Seale of it is their right for as much as they are Christians belonging to the Church of God 1 Cor. 7.14 here he saith your children are holy if but one of the persons married be a beleever some by holy understand legetimate as if he had said your children are not bastards but lawfully begotten and borne But the Apostle speakes not of civill legitimation for the children of Infidells may be and are legitimate others construe the words thus that your children are holy viz. by education in Christianity others interpret them thus your Children are holy viz. by the secret operation and illumination of the spirit which begets in them new inclinations towards God as in John Baptist and the Prophet Jeremy Others say thus your children are holy viz. They are Christians belonging to the Covenant and to the Church this I chuse holy here is not understood civill but legally the Law called things uncleane prophane as vessells and living creatures and men without the Church and so the Law called things dedicated to God holy therefore as the children of the Jewes in the old Testament were not uncleane but holy that is they were not Gentiles but Jewes in Covenant with God from the wombe by the vigour and vertue of that promise Gen. 17.7 though by nature they were children of wrath so here Christians with their children who are adopted into the place of the Jewes now in the new Testament the Apostle calls holy that is they are not Heathens but Christians though by reason of originall sin they are borne children of wrath so according to faederall grace wee are borne Christians though according to nationall generation wee are borne sinners by vertue of which faederall sanctity Christian Infants have as cleare a right to Baptisme as Jewish Infants had to Circumcision such then who oppose faederall sanctity and teach that the custom or Baptizing Infants hath continued in the Church not from example or command in Scripture but from the degrees of the Church take part with the Papists who stifly seeke to maintaine theirs against us Reas 3 Because Infants are capeable of the thing signified therefore they may be Baptized they may have grace secretly bestowed as Jeremy and John Baptist many such belong to heaven Mat. 19.14 as if he had said of such little ones and of others affected like them doth the Kingdome of God consist Marke 10.14 Christ blessed them then we may bestow the Sacrament and seale of blessing on them Object If wee could certainely know which Infants had grace wrought in them and did belong to Heaven then we might baptize them but this we know not therefore it s the best not to baptize them til they come to riper yeares to make a profession and a confession of the Christian faith Answer First know that wee cannot infallibly discerne which man hath true grace and is elected this God only knowes we may and ought to judge very charitably upon an exact profession so upon a bare profession Phillip Baptized Simon Magus Act. 8.13 We must never Baptize any if we stay for infallible knowledge of any particular mans Election and particular Sanctification Secondly the faith of Parents may warrant their infants Baptisme yea though they have a bare historicall faith not a justifying faith if they can credere ad baptismum though not ad salutem this faith makes their children fit for Baptisme there were many in the Apostles times who were Baptized having only an historicall faith as Magus and others Object But the new Testament runnes much upon these speeches beleeve and bee baptized repent and be baptized teach and baptize now Infants are not capeable of the exercise of any of these graces nor capeable of teaching and what good can the Parents faith doe to