and the Resolution of the Question as far off as when Mr. Knutton began to resolve them for any thing in his Answers so that the truth in the Question in the port of them stands firme and undeniable and the strength of his opposition against you languisheth in its owne weakenesse will but occasion more courage and double resolution unto you in the Truth and that way of God which by some may bee called the way of heresy yet so saith the Apostle worship I the God of my Fathers beleeving all things in the Law and the Prophets Act. 24.14 15. which that you may so doe in the true Knowledge and Holinesse according unto God I shall pray Yours in CHRIST JESVS John Mabbatt QVESTION 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 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 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 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
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 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. â—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 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
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 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 QVESTION 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 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