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 Vnion 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 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 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 Vnion 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. 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 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 QVESTION 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
12. 1. And whosoever hold Regeneration by Baptisme holds a Popish Doctrine 2. If Baptisme did produce it it should doe it to all that partake of it QVESTION 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 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 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
A Briefe or Generall REPLY UNTO Mr. KNUTTONS Answers unto the VII QUESTIONS About the Controversie betwen the Church of ENGLAND AND The SEPARATIST and ANABAPTIST Briefly discussed By JOHN MABBATT Prov. 22.19 20 21. verses Vers 19. That thy Confidence may be in the LORD I have shewed thee this day thou therefore take heed Vers 20. Have not I written unto thee three things in Counsells and Knowledge Vers 21. That I might shew thee the assurance of the words of Truth to answer the words of truth to them that send to thee 2 Tim. 2.9 Even unto bonds but the Word of God is not bound Prov. 30.5 Every word of God is pure he is a shield to those that trust in him Printed in the Yeere 1645. Vpon the Honourable Court of Parliament Englands worthy Patriots be the spirit of magnanimity profunditie of wisedome and sound judgement the pleasure of Industriousnesse the happy reaping of a righteous soweing mercy abundantly and seasonably beshowring the fruits of the ground with a blessed increase for under the defence of the All-protection I doubt not of the free passage of all and every Truth A rich Treasure for Parliament and Kingdome the ground or cause of this following discourse as the seed of it was the Tenents of the Separation Mr. Knutton charged to be unchristian in his opposite writing yet I suppose the blade that riseth from the seed which sometimes an opposite controversie in some sense may be said to bee yet I hope will not be offended at the graine in thee are ripened for the use of the Owner thereof yet will be burne up the Chaffe with unquenchable fire ¶ The Power of safety overshadow the PARLIAMENT and glory dwell in our Land UNto the Pyons inquiring understanding Reader increase of knowledge is a portion of God in promise yours then shall we know the Lord when we follow on to know him Hosea 6.3 And as the weight of all heavenly knowledge is God therein understood so is there a worth in the knowledge of heavenly things in the knowing of them according unto God which knowledge no man hath by nature but only of God and in him enjoyed who manifesting himselfe unto us gives forth the knowledge of things which wee understood not before opening the mouth to confesse him and the things of him though others deny him and will not receive him nor the things of him But like the Jewes that would not beleeve that Christ gave sight unto the man that was borne blind Joh. 9.18 so is it with many too like the Pharisees who would not acknowledge God in it yet would hee that was blind but then seeing confesse Jesus although the Jewes had ordained that if any man did confesse that he was the Christ hee should be excommunicated out of the Synagogue who being cast out by them yet imbraced by Christ So is Christ unto all his holding fast his truths though for it they are excluded by men in reading these few lines in this reply you must not expect Scholler Phrases nor the eloquence of the wisedome of men the Greeks seek after no such things as runnes in the streame amongst men generally in allowance for we are not ignorant how that this way is spoken against every where yet God causeth Truth to gaine such that in receiving it are advantaged by it though there may be as Solomon saith a price in the hand of a fool yet he hath not the heart to take it but in you Beloved let the Word of God dwell plenteously or richly try the spirits search the Scriptures examine the texts of Scriptures alledged in proof in this matter in reply And as you read you shall first have the originall Question then Mr. Knuttons Answer Reason or Objection marked with the Letter F and Ob. wherein there passeth not a word but what was his owne Secondly in Note for that is mine in Replie is noted with the Letter R and A. which matter in Replie wherein it holds out my Judgement and practise with those Churches in the faith and order of the Gospel am willing to be tryed by the Scriptures as knowing that the day shall declare all things approved and what shall be disapproved that matter that is declared unto us shall be approved is the matter that the Scripture evinceth and approveth unto us and whosoever shall walke according to this Rule Peace shall be upon them and Mercy upon the Israel of God desiring not to be found in our owne righteousnesse after the Law but in the righteousnesse of God by faith in Jesus Christ under which covering the Lord everlastingly find you Beloved after your effectuall call of God unto the Faith and Order of the Gospel in Nottingham Grace Mercy and Peace be multiplied unto you from God our Father and our Lord Jesus Christ although since it hath pleased God to make knowne his truth unto you you are not with us unacquainted with what Controversie Contention Tumults Oppositions that both you and the Churches in London and other parts of the Country have and doe meet withall for walking up to the Light of truth made knowne to us from God who hath fulfilled his promise unto us saying That hee would teach us and lead us in the way that we have not knowne Isai the 42.15 16. Vers in whom also we trust he will fulfill that his promise in Isai 49.11 where he saith I will make all my mountaines as a way and my paths shall be exalted Behold it much rejoyced mee and I was glad to heare that the knowledge of the true and pure Wayes of God was in manifestation unto you in Nottingham which was unknowne and unheard of by me that it was so amongst you untill that which was in opposition against you came out in publike view and Print here in London against you which one having one of the Books knowing it contrary to my judgement and practise gave it me saying here is that takes you to doe which I took and read understanding in it that the Author affirmes that he cannot maintaine in which affirmation of his the truth being opposed was one reason put me upon this Reply to his book the second Reason was in referrence to those persons in Nottingham opposed though unacquainted with any of them yet bearing affection to them as those in that Countie of Aliance from which I had my discent Among whom I hearing the truth imbraced was moved in referrence unto them having to them both an inward and outward relation yet through consciousnesse of mine own inabilitie found some demurre but being by a friend stirred to it and informing me of the desire in the contrary that there might be some answer unto Mr. Knuttons Booke I from a willing principle according unto the former reasons so to doe willingly according to what abillity and time God gave me I have made this Reply that his supposed Answers to these 7. Questions in his Book may appear as they are void
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 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 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 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 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 QVESTION 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
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 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 Instiâ—â—â—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 commâ—◠〈…〉 head say I have no need of 〈…〉 Ob. Because this seperatiâ—◠〈…〉 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 asseâ—◠〈…〉 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 Chrisâ—◠〈…〉 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 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 Ordinaâ—â—â— as â—â—â—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 〈◊〉 â—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 〈…〉 â—ation in the order and fellowship of the Go 〈…〉 requires that it should not â—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 〈…〉 â—â—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