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
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
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
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