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cause_n	authority_n	ecclesiastical_a	power_n	2,792	5	5.0447	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77739	A confutation of the Anabaptists, and all others who affect not civill government; proving the lawfullnesse of it: and a full answer to all their cavills, that are, or can be made against it. With a nut-cracker for an unnaturall nut, whose shell is as hard as the scales of Leviathan, and the kernell of his heart as hard as a piece of the nether mill-stone, Iob 41.15.24. yet the hammer of Gods word that breaketh in pieces the rocks, Ier. 23.29. will break this nut, that all may see the devillish kernell that is in it. Also arguments against the Anabaptists, proving that infants borne of Christian parents ought to be baptized: with a full answer to all their cavills that are (or can be) made against it. Imprimatur Ja. Cranford.	Bakewell, Thomas, b. 1618 or 19.	1644 (1644)	Wing B530; Thomason E51_20; ESTC R209932	98,225	89

no heresie as a canker may corrupt as also the written word of God which is called the word of faith because by it faith is wrought in the Elect Rom. 10.17 this faith they must defend also But they object that those Kings of Iudah mentioned before who medled in the Church with Reformation and Establishment of Religion that they did it not as Kings but as Types of Christ so that now Christ is come he hath put an end to all such Types and Shadowes but this is a wicked errour for us to exclude any perticular calling that is lawfull especially such an eminent calling as that of the Magistracy from 〈◊〉 any hand in the worke of Reformation and setting up of the true Gnvernment of Jesus Christ amongst us as though that Christ was not then the King of his Church ●swell as now I once demanded of some of the chiefe of them in that way what Christ was to the Church of the Jewes if not their King while those Reformers were living but I was never answered yet But what saith the Lord I have set my King upon the hill of Sion Psal 2.6 The Lord said unto my Lord saith King David Psal 110.1 Yea before the Law was given when Abraham sate in his Tent doore he lift up his eyes and looked and loe three men stood before him but one of them was Christ for said he My Lord if now I have found favour in thy sight passe not away I pray thee from thy servant Gen. 18.2.3 The other two were angels which went to Sodom Chap. 19.1 He appeared often as to Iacob Gen. 32.24.28 Exod. 23.20 Ioshua 5.14.15 He is called the King of Iacob and the King of Israel and wisedome which is Christ saith By me Kings reigne and Princes decree justice By me Princes rule and Nobles yea all the Iudges of the earth Pro. 8.12.15.16 So that then Kings were Gods Deputies on earth aswel as now But will they debar that honourable calling of the Magistracy from having any hand in the worke of Reformation of Religion under the Gospell how will they answer such places as these They shall bring thy sons in their Armes and thy daughters shall be carried upon their shoulders and Kings shall be thy nursing Fathers and Queenes shal be thy nursing Mothers Isa 49.22.23 And saith Paul pray for Kings and all that are in Authority that we may lead a quiet and peaceable life in all godlinesse and honesty 2 Tim. 2.1.2 Then must we pray that Kings and those in authority may be a meanes to help us to lead a peaceable quiet honest and godly life and then say presently that they have no more to governe us in a godly life than heathen Princes but Kings must read in the Law of God all the dayes of their life that they may learne to feare the Lord their God and keep all the words of this Law and doe them Deut. 17.10 19. If this doth not satisfie see one place more 2 Sam. 22.3 The God of Israel said the Rock of Israel speake to me he that ruleth over men must be just and not only so but ruling in the feare of God If this sufficeth not let them shew whem or where any lawfull calling was debard from the work of Reformation if they cannot then why should this honourable calling be excluded We may read of many callings that put to their hand in repairing the walls of Jerusalem which was a Type of the Church as the Apothecaries Goldsmiths Merchants and others and Rulers that put their hand to the worke and commended but their Nobles are branded for this that they put not their necks to the worke of the Lord see Nehem. 3.5 I grant that Ministers are to informe the Church what is the will of God concerning Reformation but the Church and People are to doe it in obedience to Gods Commandment and the commandment of the Magistrate see both these Ezra 6.14 these were heathen Kings and were they also Types of Christ Again shall heathen Princes have their hand in the worke of Reformation and shall Christian Kings be barred from it shall those without the Covenant and without Grace doe it and shall not Christian Kings and Magistrates being in the Covenant and in the state of grace doe it those that are not blind may see their folly In the next place it wil be demanded whether Magistrates have the same authority in Ecclesias●icall things as in Civill I answer no there be two differences to be marked First in civill causes it ordereth all and executeth all but in Ecclesiasticall it hath power to order al but not to execute thē the Magistrate indeed ordereth and prescribeth an all but the Min ster is he that executeth in Ecclesiasticall causes Secondly Civill Authority hath power over all the things of men as their words and actions body and goods but not over the things of God as the Word and Sacraments Faith and Conscience and all the graces of Gods spirit wrought in the heart civill power hath no rule over these for saith Christ Give unto God the things of God and unto Cesar the things of Cesar Secondly this authority exten●●eth to all sorts of persons as well Ecclesiasticall as Civill but so as it reacheth not beyond the out ward man it 's to the body life conversation outward things but not to the soul conscience of which God is the only Lord governour Now if it be demanded how many kinds of Civill Government there be I answer it is of three sorts first in one person which is a Monarchie 2. In more then one when the government is in a few States and Peeres this may be called Aristocrificall or a Parliamentary way of government 3. When it lyes in the body of the People this is called a popular governement by one of these three is every Common-wealth governed Here I need not to dispute which of these is the best kind of government for a Christian Common-wealth to be governed by I suppose a populer government is the way to sedition and to Civill wars and mutinies in a Common-wealth and Monarchiall would be a very heavy burden for a free Nation to beare when Reheboam told them he would make their yoake heavy and whip them with Scorpions he almost lost all his Subjects 1 Kings 12.14 Then I conceive a Parliamentary way of government to be most agreeable to Gods word and most comfortable beneficiall to all the people when the three States are assembled the King entring a Covenant with the Lords and Commons representing the whole body of the land Thus all the Elders of Israel came to Hebron and David made a Covenant with them in Hebron before the Lord and they annoynted David King over all Israel 1 Chro. 11.3 And when Joash was annoynted King all the chiefe of the Fathers of Israel came to Jerusalem and all the Congregation made a Covenant with the King in the house of God 2 Chron. 23.2

the right hand of Christ in gold of Ophir this saith he also is a particular congregation Psalm 45.9 Thus you see how this mans learning exceeds all thereformed Churches who expound these places to be meant of the universall or invisible Church But further he saith in that examination that the Pope is Antichrist because hee will have men to appeale from other Churches to him and to stand to his sentence and decree but saith he doe not Presbiter all Assemblies and Synods take upon them the same authority I answer no they differ thus First the Pope is one and receiveth appellations Monarchically but Synods consist of many and receive appellations aristecraticaly 2. The Pope receiveth appellations from other Nations beyond Sea but Presbiteries and Synods do not so 3. The Pope will have his sentence received as infallible but Presbiteties and Synods acknowledge themselves subject to errour 4. The Pope acknowledgeth neither Elders nor elderships of Congregations but Presbiteries and Synods doe 5. The Pope acknowledgeth no power Ecclesiasticall on earth but what is subject to him and derived from him but Presbiteries Synods doe 6. The Pope receiveth appellations in other causes besides Ecclesiasticall but Presbiteries and Synods do not so 7 The Pope hath neither commission himselfe from Churches nor will admit the Commissioners of Churches to sit in judgement with him but Synods are made up of Commissioners of Churches 8. The Pope maketh his power boundlesse exalteth himselfe above the very Scripture but Synods when they receive appellations are tyed to certaine rules of proceeding and judging especially by the Scriptures thus wise men may see the disterence between them to be as great as between light and darknesse But now give me leave being thus set upon by the independant men to lay open some of their errours to see how they will stand in a well ordered Church First independant Churches hold themselves to be all Rulers and none to be ruled which is against all sence reason and Scripture also Heb. 13.7.27.1 Tim. 5.17 But they are something ashamed that they have none to rule therefore they would make their ruling Elders themselves be their servants and yet to hold still the name of rulers which is as bad an errour as the former for although ruling Elders must not be as Lords to the Church neither must the Church be as Lords over them and while they claime this authority for their Church they do but seeke to remove the Prelates Lordship to their independant Church 2. They do not give those to the Lord from their child-hood that are to be their Ministers that they may be trained up in the schooles of the Prophets which is the ordinary way for to attain to the knowledge of the tongues Now that extraordinary is ceased which the Apostles had Lu. 24.49 Acts 2.4 But they not taking this course are constrained either to take some broken Tradesman for their Pastor to be employed in Gods work whom the world hath cast off or else they must take one that is employed in a calling already But for the first will God accept of the worlds leavings and for the second what warrant have they to take a man to this great calling who is already entangled with the affairs of this life see 2 Tim. 2.4 The Ministry alone is a burden more befitting an Angell then a fraile man saith Paul who is sufficient for these things 2 Cor. 2.16 The Apostles gave themselves wholly and continually to prayer and to the Ministery of the Word Acts 6.4 And yet they complain of their weaknesse as unable to undertake such a heavy burden who were so exceedingly furnished with gists and gave themselves wholly to it how then shall our independent Pastors discharge it faithfully who are employed otherwise If the world encrease the work of God must needs decrease Thirdly when their Pastors gifts are to be proved as Paul saith 1 Tim. 3.10 They will appoint none but mechanick men to do it unlesse some Ministers come in by chance unexpected not as any duty they are boun● to do for they are all independant who hath to do with them but how shall Mechanicks judge of questions and controversies of faith or how shall they determine the same they cannot find out and discover sub i●e Hereticks then how shall they excommunicate them But I suppose in this they goe contrary to their own judgment in other things when they will have all other things tryed and proved by men of that calling which have the most knowledge and skill in such a thing that they may not be deceived and will they have lesse care of their soules then they have of worldly things it is but a bad signe of grace in such a heart Fourthly mechanick fellowes must intrench upon the ministery after they have proved them to ordain them but although the Cities of Creet might elect them Elders yet saith Paul I left thee in Creet to ordaine Elders in every Citie as I had appointed thee Titus 1.5 And Paul and Barnabas retu●ned againe to Listra and to Iconium and to Antioch and they ordain●d them Elders in every Church and prayed with fasting and commended them to the Lord Acts 14.21.23 And the Prophets and Teachers of Antioch ministred unto the Lord and fasted and the holy Ghost said sepa a●e me Barnabas and Saul for the worke whereunto I have called them and when they had fasted and prayed and laid their hands on them they sent them away Acts 13.1.2.3 The Apostles said unto the multitude chuse you out men of honest report and full of the holy Ghost and wisedome but mark the next words whom we may appoint over this businesse so they nominated 7 set them before the Apostles and when they had prayed they layed their hands on them Acts 6.7 8. Neglect not the gift that was given thee by prophesie now marke with the laying on of the hands of the Presbitery 1 Tim. 4.14 But I find no mechanicks about the point of ordination Fifthly these mechanick fellows which are unskilfull in the Pastors office yet they must teach them their duty that never were Pastors themselves these members may very well be ignorant of many poynts of faith being sometimes long without a Pastor then much more they may be ignorant of his office yet they must pray for they know not what and the greater must be blessed of the lester neither must these sick people have any helpe from others till they can helpe themselves but I thinke they would not do so by their bodies which would soon perish if none must help them in time of sicknesse but God hath better provided for his Church then so Sixthly they hold that not only the power of the keyes but the execution of this power also belongs and must be done by all the congregation but the punishment of excommunication saith the Apostle was inflicted of many 2 Cor. 2.6 But this were improper to say it

A Confutation of the ANABAPTISTS AND All others who affect not Civill Government Proving the lawfulnesse of it and a full Answer to all their Cavills that are or can be made against it WITH A Nut-cracker for an unnaturall Nut whose Shell is as hard as the Scales of Leviathan and the kernell of his heart as hard as a piece of the nether Mill-stone Iob 41.15.24 yet the hammer of Gods Word that breaketh in pieces the Rocks Ier. 23.29 will break this Nut that all may see the devillish kernell that is in it Also Arguments against the Anabaptists proving that Infants borne of Christian Parents ought to be Baptized With a full Answer to all their Cavills that are or can be made against it Imprimatur Ja. Cranford And thou Ezra after the wisedome of thy God that is in thine hand set Magistrates and Iudges which may Iudge all the people that are beyond the River and whosoever will not doe the Law of thy God and the Law of the King let Iudgement be executed speedily upon him whether it bee unto death or unto banishment or confiscation of goods or to imprisonment Ezra 7.25 26. Put them in mind to be subject to Principalities and powers to obey Magistrates to be ready to every good work Titus 3.1 They sent them Peter and John who when they were come prayed for them that they might receive the holy Ghost for as yet he was faln upon none of them onely they were baptized in the Name of the Lord Iesus Acts 8.15 16. Then Peter said unto them repent and be baptized every one of you and ye shall receive the gift of the holy Ghost for the promise is unto you and to your children Acts 2.38 39. LONDON Printed by M. O. for T. Bankes and are to be sold in Black Friars 〈…〉 To the Reader Christian Reader THE maine cause that moved me to undertake this Worke is this many faithfull Christians and loyall Subjects are blamed to be enemies to Civill government as also my selfe bearing a part of that reproach with them now to cleare both my selfe and others in these divided and distracted times J thought it not amisse to discover them and to make them knowne who they be that despise dominion and speake evill of dignities Jude 8. that faithfull Christians and loyall subjects may not be blamed who are subject to Principalities and Powers and willing to obey Magistrates and ready to every good work Titus 3.1 2. Who every day that passeth over their heads put up prayers and supplications intercessions and giving of thanks at the Throne of grace for Kings and all in authority that we may live a quiet and peaceable life in all godlinesse and honestie 1 Tim. 2.12 And as for mee God forbid that I should sinne against the Lord in ceasing to pray for them 1 Samuel 12.23 Tet Gods people were alwayes blamed to be enemies to civill authoritie Ahab said to Elijah Art not thou he that troubleth Israel 1 Kings 18.17 And saith Haman that great Courtier There is a certaine people scattered and disperced among thy people in all the Provinces of thy Kingdome and their Lawes are divers from all people neither keep they the Kings Laws Esther 3.8 Nay further this Court-flatterer so prevailed with the King to get Letters sealed with the Kings seale to destroy to kill and cause to perish all Jewes both young and old little children and women in one day even upon the thirteenth day of the twelfth Moneth which is the Moneth Adar and to take the spoyle of them for a prey Verse 13. And it was told the King saying Daniel one of the captivity of the children of Judah regardeth not thee O King nor the decree that thou hast signed and so was cast into the Denne of Lions but in the morning the King comes to the mouth of the Donne and calls Daniel to which hee answered O King live for ever my God hath sent his Angel and hath shut the Lions mouths that they have not hurt me for as much as before him Innocencie was found in me and against thee O King have I done no hurt Daniel 6.13.20.21.22 And Paul was accused to be a pestilent fellow and a mover of sedition but when the tryall came neither against the Law of the Iewes nor against the Temple nor against Caesar had he offended any thing at all Acts 24. ● 25.8 Nay further they said of Christ himselfe to Pilate If thou let this man goe thou art not Caesars friend for he speaketh against Caesar Iohn 19.12 Yet Christ although he was a true heire to the Crown and Kingdome of the Iewes shewed himselfe loyall to Civill Government saying Render to Caesar the things that are Caesars and to God the things that are Gods Matthew 22.21 And hee payed tribute to avoyd offence Matthew 17.26 27. although an heire to the Crowne and free from Tribute Thus in all ages both all the faithfull and Christ himselfe was blamed to bee enemies to civill government And now I come to our own age witnesse those three Worthies and faithfull servants of Iesus Christ who pleading for God and the King and declaring how those Traiterous Prelates did intrench upon the Kings prerogative in many particulars these men venturing lives and states and all outward comforts through a tender affection they had to their Prince as not being able to indure to see the wrong done to him and be silent and yet for speaking and declaring those Traytors they were punished altogether although they did expresse such Loyalty that I think their examples are not to be parallel'd witnesse that renowned Doctor Bastwick who laboured to maintaine the honour and dignity and prerogative Royall of our Soveraigne Lord the King saying Let the King live for ever Had I a thousand lives I should think them all too little to spen● for his Majesties Royall Prerogative and had I as much bloud in my veines as would swell the Thames I would shed it every drop in this cause And then wishing the people not to bee discouraged nor daunted at the Prelates power but bid them labour to preserve innocencie and keep peace within and goe on in the strength of your God and hee will never faile you in such a day as this Then saith he as I said before so I say again had I as many lives as I have haire● upon my head or drops of bloud in my veines I would give them up all for this Cause Yet all this could not free them from sufferings although Mordecai had saved the Kings life from the hands of Traytors yet no honour is done to Mordecai But the Lord hath all these things upon the File and in his due time he will cause the King to read the the Chronicles to finde out that which Mordecai hath done and requite it Esther 6.1 For behold thy servants are ready to doe whatsoever my Lord the King shall appoint 2 Samuel 15.15 Not as men-pleasers but as the servants

matter whereto we swear for God may not be brought for a witnesse to a lye 2. It must be in truth according to the mind of him that sweareth without fraud or deceit and with intent to performe that truly which he promiseth thereupon Secondly we must sweare in righteousnesse which also respecteth two things first the thing sworn to that must be just and lawfull and according to Gods word secondly the conscience of the sweater for a man must not sweare for a trifle although the thing be true but either by authority of the Magistrate or upon some necessary cause of his lawfull calling and against this vertue do those sinne that sweare usually in their common talke though the thing be true for trifles and light matters are not a just cause of an oath Thirdly we ought to swear in judgement that is he that sweareth rightly ought to know the nature of an oath and be able to judge of the matter before whom and to whom and of time and place and other circumstances and for his owne person he that sweareth ought to see in his own conscience that he is fit to take an oath and thereby to worship and glorifie God for he that sweareth aright ought to have his heart smitten with feare and awe toward God as in all other parts of his worship Deut. 10.20 The feare of God and swearing are joyned together therefore a prophane man that hath no feare of God in his heart ought not to sweare this may suffice our Anabaptists concerning the lawfull use of swearing especially that oath of Allegiance to Princes wherein they are bound in subjection to Civill government which they despise and so much for their first objection against the lawfull use of Civill government Their second objection they say that subjection came in with sin but say they Christ hath taken away sin and therefore he hath taken away subjection also Againe they say that man in innocency was to rule over the fish in the sea the fowels of heaven and over the beasts on the earth and all creeping things but not over man Gen. 1.26 But after the fall Eve is put under subjection to Adam Gen. 3. To this I answer that there be two kinds of subjection the first is servile the second civill the former is the subjection of a slave or vassal who is onely to seeke the proper good of his Lord and Master the latter is that whereby one man is subject to another for the common good the first of these came in by sin but the second was before sin even in innocency and so Eve was subject to Adam in innocency and the Apostle argueth thus Let the woman be subject to the man for shee was taken out of man for the man is not of the woman but the woman of the man neither was the man created for the woman but the woman for the man 1 Cor. 11.8.9 Let the woman learn in silence with all subjection I suffer not a woman to usurpe authority over the man for Adam was first formed then Eve 1 Tim. 2.11.12 13. Now this was in their innocency that the woman was taken out of man that Adam had the priority in creation woman was made a help meet for man Ge. 218. Therfore she was subject in the time of innocency Again in the time of innocency it was s●●d increase and multiply therfore by the light of nature there is a plain distinction between the father and the sonne the one to rule the other to obey therfore obedience is due to Magistrates Again they mis-alledg that place Gen 1.26 because it was spoken not of man alone but of all mankind which comprehends aswell women as men for all mankind without exception had dominion over the vest of unreasonable creatures and for the second place Gen. 3.15 He shal rule a●d thou shalt be subject this is not spoken as if ruling subjection were not before the fall but because now subjection is joyned with feare griefe and sorrow this is that curse that came in by sin and was not in innocency for then subjection was delightfull and full of pleasure So then subjection it selfe is not a curse but as feare and griefe and sorrow are joyned with it then let us make our subjection to Magistrates a pleasure and so the curse is taken off and we shall enjoy the blessing promised Ephes 6.2.3 Thirdly they object that every beleever is in the Kingdome of Heaven even in this life and further they say in Heaven there is no King but God therfore beleevers are to be subject to none but God and Christ I answer there be two kinds of Government upon earth one is spirituall and inward this is called the Kingdome of Heaven that is within you which standeth in righte usnesse peace of conscience and joy in the holy Ghost Rom. 14.17 In regard of this government of Christ there is no difference of bond and free Master and Servant Father and Sonne for all are one in Christ Gal. 3.28 But the other is actuall Government wherein orders and distinctions of men must be maintained as some must be Princes some must be Subjects some Fathers some children some Masters some servants hence every man ought to sustaine two persons and is to be considered first as a believer and a member of the Kingdome of Christ thus he is equall to any beleever and any beleever is equall to him Secondly he must be considered as a member of the Common-wealth wherein he liveth thus he is either a Superiour or an Inferiour so then their reason were to some purpose if every beleever were only in the Kingdome of Heaven but every one that liveth here is also a member of some Common-wealth so that he must either be a Magistrate to rule others or else hee must be subject and obedient to others whom the Lord hath appointed to rule them Fourthly they object that civill Government is full of cruelty which having the sword in their hand they destroy the bodyes and soules of offenders in not giving them time of repentance and therefore is intolerable among Christians I answer Moses and the Levites by Gods commandement flew 3000. of the Israelites for worshipping the golden Calfe and never gave them space to repent Secondly malefactors that are not moved to repentance under the sentence of present death there is little hope that ever they will repent although they had longer time allowed to them Thirdly Gods wisedome and commandement must take place of mans reason but he commandeth that the malefactor should dye that thereby the evill may be taken away then better it is that one should be destroyed then unity better that one be removed then a multitude by the contagion of his example should be infected therfore civill government is necessary and ought to be obeyed Fiftly they object many places of Scripture such as these Gal. 5.1 Stand fast in the liberty wherin Christ hath set you free from