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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	church_n	england_n	reform_a	4,212	5	9.5265	5	false

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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

which they hope to be freed from all civil power and government witnesse that heretical booke intituled The personal reigne of Christ upon earth which affirmeth that all civil power and government shall be cast downe before the end of the world a thousand yeares this hath great approbation among them and they the meane time desiring and expecting when all Thrones and powers shall be cast downe that they may live without rule or government But see my answer to it in that booke intituled The Saints inheritance after the day of judgment and for the present let it suffice that the Scripture mentioneth but three commings of Christ one spirituaily when hee changeth the heart and st●mpeth his owne Image of grace upon it Secondly when he came visibly in the fl●sh In the fulnesse of time God sent his Sonne Gal. 4 4. This was done when the word was made flesh and dwelt among us John 1.14 The third is yet expected at which comming he shall judge both quick and dead and the heavens must receive him un●● the restitution of all things Acts 3.21 Thefore no other comming to be expected before the end but here we may see how they declare their affections to civil government when as they expect that Christ shall come and free them from all obedience to it and that a thousand yeares before the end of the world But here some may reply and say to me thus you affect neither Antinemians nor Familists Anabaptists nor Papists Brownists nor prophane Protestants then what is it you would have I answer I desire to be found faithful to Luther's Protestation and to Calvin's Institution the first of these was the originall cause from whence the name of Protestants did first arise for when Luther did first renounce that strumpet of Rome he caused them all that were with him to enter into a Protestation against all Popery and popish Innovations and those that took that protestation were ever afterwards called Protestants we in this Kingdome have of late taken the very same Protestation against all Popery and popish Innovations therefore I doubt not but we have many amongst us who will hazard lives and States and all they have to maintain that protestation and so by the good blessing of the Lord will prove themselves good and faithfull Protestants But for the second although I call it Calvin's Institutions yet not as if he had made it of his owne head but as a faithfull servant of Jesus Christ he hath faithfully declared all the Counsell of God as Paul did Acts 20.27 to all his fellow-brethren that all may see what a Church Christ hath instituted in his word Also this doth well agree with our late solemne Nationall Covenant in which we have bound our selves with our hands lifted up to the most high God swearing thus That we shall sincerely really and constantly through the grace of God endeavour in our severall places and callings the preservation of the reformed Church of Scotland in Doctrine Worship Discipline and Government against our common enemies Now I hope all those that have thus engaged themselves are convinced that their doctrine worship discipline and government are agreeable to Gods Word else why have we bound our selves to preserve it there and to acknowledge the enemies of it to be our common enemies yet I deny not but as it is there it may have some failings which may admit of reformation The Lord open our reformers eyes that they may connive at nothing that may prejudice the honour of Christ or the good of his Church but whatsoever is commanded by the God of heaven let it be diligently done Ezra 7.23 Againe wee have sworne to endeavour the reformation of religion in England Scotland and Ireland in doctrine worship discipline and government according to Gods Word and the best reformed Churches and for this I hope we are convinced that the Presbyteriall is the best reformation else why do we bind our selves to preserve it in Scotland we are or should be resolved be resolved before we vow and not after vowes to make enquiry Prov. 20.25 Againe we swear that we will endeavour to bring the Churches of God in the three Kingdomes to the nearest conjunction and uniformity in religion confession of faith sorme of Church-government directory for worship and Chattechising but if Scotlands government and discipline must not be altered the case is cleare that we have bound our selves to uniformity with them in the fore-mentioned things Let therefore as many as be perfect be thus minded and if in any thing ye be otherwise minded God shall reveale even this unto you Phil. 3.15 Thus you see the harmony between our protestation and Luthers protestation as also betweene our Covenant and Calvins Institution thus far blessed be the Lord for our blessed union therefore my motion I hope will not seem strange when I shall desire faithfulnesse to our late Protestation and to our solemne Covenant not as though I did question the faithfulnesse of our reformers for blessed be God they have already done more then some yeares agone we thought we should ever have lived to see or as though I questioned the faithfulnes of any that have taken that protestation or covenant only I wish pray for their perseverance That as their hands have laid the head stone thereof their hands also may finish it and when they bring forth the foundation of this house with shouting we shall cry grace grace unto it Zech. 4.7.9 But I must expect some foul-mouth'd Prelate to stand up as in Doctor Bastwick's case saying that base fellow Calvin for so that old Francis White the Prelate of Ely called that ever to he honoured Divine saying that he arose in an obscure come of the world and violated and overthrew all order and authority in the Church and would also have demolished the authority of the Magistrates and then the pr●late of Canterbury avouched his Episcopal authority and preeminence over his brethren to be only from God very much blaming Calvin for his factious spirit said that they held the crownes of Kings upon their heads for no Bishop no King and those that would have no Bishops sought to overthrow all governement and so he concluded with honourable expressions to that strumpet Synagogue of Rome saying she was a true Church and that she did not sin in any fundamental points and so the rest blaspheming the holy Scriptures calling them the refuge of heretiques and schismaticks and that they could not be knowne to be the word of God but by the Fathers These are they that blame Calvin for his factious spirit and call him base fellow and that he should seeke to overthrow all order and authority n the Church and to demolish the authority of the Magistrate Again the Prelate Whitgift and Saravia dash one against another about ruling Elders and P●esbiteries Whitgift doth acknowledge they ought to be under a Tyrant but not under a Christian Magistracy the other

of Christ doing the will of God from the heart with good will doing service as to the Lord and not to men Ephesians 6.6.7 For we must be subject not onely for wrath but for conscience sake Romans 13.6 Yet not as bringing the conscience under any humane power but as in obedience to Gods command who is the onely Lord of Conscience he saith Let every soule be subject to the higher powers Verse 1. Submit your selves to every Ordinance of man for the Lords sake whether it bee to the King as supreame and to Governours sent by him 1 Peter 2.14.15 And we honour and reverence them as the Deputies of God for the powers that be are ordained of God their place is Gods Ordinance Vers 2. He saith By me Kings reigne and Princes decree justice by me Princes rule and Nobles and all the Judges of the earth Proverb 8.15 16. All Princes Iudges and Magistrates beare the name of God as being cloathed with his authority GOD standeth in the Congregation of the mightie and judgeth among the Gods I have said yee are Gods Psal 82.16 Also we reverence them from Gods command which saith Feare God and honour the King 1 Peter 2.17 Yea we must feare God and the King not with a slavish but with a filiall feare My sonne feare thou the Lord and the King Prov. 24.21 Thus we are highly to esteem of civill government for as the breath of our nostrills is the Lords anoynted Lam. 3.20 And when David would goe forth to war himselfe the people answered Thou shalt not goe forth for if we flie away they w ll not care for us neither if halfe of us dye will they care for us but now thou art worth ten thousand of us 2 Samuel 18.2.3 So then our lives and states and all wee have is not too deare to doe him service Now such a one is a faithfull Christian and a loyall Subject but because some are like the unjust Iudge who neither feared God nor regarded man Luke 18.4 Yet they would bee thought to be faithfull Christians and loyall subjects therefore to make them manifest I shall first shew negatively who they are not and then I will endeavour affirmatively to shew unto you who they are First they are not that prophane blaspheming ●rout that cling about his Majestie who in their common talke dare Jehovah to his face to damne and sinke them to the pit of Hell but can these that are enemies to GOD and to themselves bee either faithfull Christians or loyall Subjects it is impossible Such as these saith the Prophet being in any straight as when they are hungrie they will curse their King and their God and looke upward Isaiah 8.21 And did not those many of them at the fight at Newburie breath out their last breath blaspheming GOD and cursing their King but as they love cursing so let it come unto them as they cloath themselves with cursing like as with a garment so let it it come into their bowells like water and like oyl● into their bones Psal 109.17 18. But although these men sweare yet faithfull Christians and loyall subjects feare an Oath Ecclesiastes 9.2 They know that because of swearing the Land mourneth Jeremiah 23.10 They tremble at that flying rout that is sent into the house of the thiefe and into the house of the swearer to cut them off Zechariah 5.3 Neither dare they curse the King no not in their thought for a Bird of the ayre shall carry the voyce and that which hath wings shall tell the matter Ecclesiast 10.20 It is written that thou shalt not speake evill of the Ruler of thy people Acts 23.5 Then those that cannot keep their tongues from swearing and their hands from stealing declare plainely how they despise civill government and those Lawes that should restraine those cursed practises these licentious sonnes of Belial who seek to overthrow civill government by violence But I shall bee more brief in the rest because J am but in the Preface Secondly the Romish Clergy or the Prelacy are enemies to civill government who exempt themselves from under their power and not onely so but they seek to take the power from the Magistrates to themselves and so to make them their vassalls their cavills I have answered distinctly in this Booke Thirdly the Antinomians and Familists are enemies to civill government who seek to overthrow the eternall Law of God on which the civill Law is built now if these men take away the foundation whereon all our Lawes are built what doe they else in this but seeke to overthrow all civill government that they may more freely satisfie their licentious affections Fourthly the Brownists who call themselves Independent there bee many Sects of them since Browne first breached that Schisme some follow Smith some Iohnson some Robinson some Ainsworth but they all dash one against another and all excommunicate themselves from the Church of Christ and suith Pager three or four hundred Brownists have brought forth more Apostate Anabaptists and Arrians sometimes in one yeare than ten thousand members of the Reformed Dutch Church in Amsterdam hath done in ten years though tempted by seducers as much as any others of this he was an eye-witnesse being then and there a member of the Classicall Assemblies see his Epistle to the Arrow against the Brownists They deny that Magistrates should have any hand in Religion or the worke of Reformation they affirme that Christian Princes and Magistrates have no more to doe in or about the Church than Heathen Princes but here they intrench upon civill government denying Caesar his due thus they would have civill government lessened or limited The Popish Clergy they would have civill power removed from the Magistrate to themselves prophane people would have it connived at in respect of themselves and Antinomians seek the violation of it by accident in seeking to make voyd the Morall Law of God Yet my purpose in writing this book was not to meddle with any of these but as they set upon me in the pursuit of those grand enemies of civill government which are that wicked generation of the Anabaptists these are they to whom I chiefely bend the whole drift of my disputation as being absolute enemies to the essentiall being of civill government It is neither conniving nor limiting nor removing that will serve their turnes unlesse they have an utter extirpation of it so then all the rest doe some way or other dash against civill government but these are professed enemies to it Hence I conclude that none of these are the men whom I intend when J say they are faithfull Christians and loyall subjects Now J answer affirmatively that those faithfull Christians and loyall subjects are those people that are faithfull to Luthers Protestation and to Calvins Jnstitution the first of these was the originall cause from whence the name of Protestants did first arise for when Luther did first renounce that strumpet of Rome he caused them

else but to decla e that God hath committed his basinesse to them that they should serve in his Office as Moses and Iehoshaphat said to their Judges whom they appointed in every City of Iudah that they should sit in judgment not for man but for God Deut. 1.16 1 Cron. 19.6 And so to the same purpose the wisedome of God affi●meth by the mouth of Solomon that it is his work that Kings reign and Princes decree justice By me Princes rule and Nobles and all the Iudges of the earth Prov. 8 15.16 This plainly declares that the government of all things in earth that is in the hand of Kings and other Rulers is onely from the Providence and the holy Ordinance of God to whō it seemed good so to order the matters of men forasmuch as he is both present and President among them in making of Lawes and in executing uprightnesse in judgments This also Paul affirms reacheth when he reckoneth Governments among the gifts of God which being diversly distributed according to the diversity of grace and ought to be imployed of the servants of Christ to their edification Rom. 12.8 And although he there properly speaketh of a Counsell of grave men which in the Primitive Church were appointed that they should have the rule of ordering the publique Discipline which Office the Apostle calleth Government 1 Cor. 12.28 Yet forasmuch as we see that the end of civill power tends to the same end therefore we need not doubt but that he commendeth unto us all kinds of Governments but see Rom. 13.1 Where he purposely maketh a full discourse of that matter for there he sheweth that Power is the Ordinance of God and that there is no Powers but they are ordained of God and that Princes themselves are the Ministers of God for a praise of them that d e well and for a terro●r to evil doers Hence I conclude that civil Government is a calling not only holy lawful before God but also the most holy and most honourable calling of all other in the whole life of men yet saith Mr. Perkins on his Commentory on Iude page 110. many Libertines sprung up in the Apostles daies such as Simon Magus and his Disciples who taught that men might lawfully commit fornication So also the Disciples of Basilides Eunomius and the Gnosticks Heretikes who taught that men might live as they list seeing now such liberty was procured them being freed from being under the Law any longer which sin died not with those cursed heretiques but the Divel hath in these last daies revived it especially in 4. so●s of men First the Libertines of this age who hold with the former that being under grace they are freed from the obedience of the Law Secondly the Anabaptists who upon consideration of the liberty 〈…〉 that civill Jurisdiction to Magistracie is unlawful as also to make war and take an Oath before a Magistrate these saith he are dangerous enemies wheresoever they be both to the grace of God and to the good of men for where the civill sword ceaseth there can no society stand in safety Thirdly another kind of Libertines are the Papists with their whole Religion being open enemies to the grace of God turning it into wantonnesse and liberty of sinning against him divers waies First God having of his grace given unto the Church a power of the keyes to open and shut Heaven but their religion hath turned it into an instrument of prophanenesse in setting up a new Priesthood to absolve and forgive sins properly in offering a Sacrifice both for the quick and dead and so abolishing the Sacrifice of Christ Secondly of injustice for by it they depose Kings and Princes and they free Subjects from their Allegiance and they stir them up and encourage them to conspiracies and rebellions and they maintaine Factions Civill Wars and Seditions and all by vertue of their power Thirdly of horrible Covetousnesse by selling of pardons for thousands of years by which Craft they have gotten the third part of the Revenews of Europe into their hands which proveth plainly that they turne the grace of God into a liberty of sinning against him The fourth sort of Libertines are carnall and formall Protestants who turne the counsell of Gods election into wantonnesse saying if I be elected to salvation I shall be saved let me live how I will but if I be not elected I shall not be saved lot me do what I can Secondly they turne the mercy of God into wantonnesse in saying God is mercifull I will deser my repentance for at what time soever a sinner repenteth God wil put all his sins out of his remembrance Therefore they will not repent yet saying what young Saints and old Devils thus they cast away the timely acceptance of Gods mercy with a scornful reproach Thirdly some under pretence of brotherly love spend all that they have in wantonnesse ryot excesse gameing and company keeping to the begge●ing of themselves and their Families Fourthly others under a pretence that the Jewish Sabboth is abbrogated by Christ and now there is no distinction of times hence they will keepe no Sabboth at all Fiftly some others say where sin abounded grace abounded much more Rom. 5.20 Therefore say they let us continue in sin that grace may abound But all these turne the grace of our God into wantonnesse and therefore by the just judgement of God for committing such things are worthy of death yet they not only do the same but take pleasure in them that do them R●m 1.32 Now these Libertines for the better encouragement of their Disciples in evil they tell them they shal be illuminated deified such great matters they promise them and by this means make them the children of the Devill seven-fold more then they were before and for the Romish Clergy they have been very large in their pr●mises unto their hearers They tell them that they shal be able to satisfie the justice of God for their sins yea and to merit everlasting life and not only so but they shal be able to do works of Supererogation that is they shal be able to do more then the law of God requires of them yea for a little money they shall have a tolleration to break any of Gods Commandements and to reject them at their pleasure much like to the old Pharisees when Gods law said He that curseth father or mother shall dye the death but these men will say although he honour not his father or his mother he shall be free Mat 15.46 These Achans have a long time troubled our Israel They neither feare God nor regara man Luke 18.4 They despise all government both of God and man divine and humane Divine government is the absolute power of God whereby he makes lawes to bind the conscience and that under pain of life or death eternall Now this is the power of the whole Trinity but the administration of it is committed to the sonne

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

in the Kingdome of their Father Math. 13.41 42 43. Then wars shall cease when there shal be none in that Kingdome that offends but these offenders must be in the Church till the very judgement day at the end of the world The Angels which are the Reapers shall take out those tares that did offend and cast them into hell fire then shall the second Adam restore to the Saints all the creatures in their first perfection after that they are purified by fire at that day the Saints shall inherit all things and not before For the first Adam by sin brought vanity and corruption upon all the creatures but at that day the creatures shal be purified and purged from their vanity and corruption and then restored to the Saints alone so they shall remain for ever for the Second Adam wil restore againe to the Saints all that they lost and not as they are now corrupted cloathed with vanity For the new heavens and the new earth which I will make shall remain before me saith the Lord Isa 66.22 Of that Kingdome there shal be no end Luke 1.33 Now because the Church shal be pestered with many enemies till the day of judgement the sword of the Magistrate is necessary to keep down the seditious stirs of unquiet men which trouble all Kingdomes with violent oppressions and hainous evill doings then Magistrates ought to defend them that are troubled and to preserve the lawes discipline with purity which is the only means to regulate such wicked men to better obedience shall Theeves that rob a few be punished and shall they suffer whole Countreys to be spoiled with robberies so then the chiefe Magistrate is not only to suppresse private injuries with judiciall punishments but also must defend with war the Dominions committed to his charge against any forraign invasion whatsoever and such wars by the testimony of Scripture in many places are lawfull Thirteenthly they object that in the new Testament is neither witnesse nor example which teacheth that war is a thing lawfull for Christians I answer the same rule that was to the Jewes remaines still for Christians and there can be no cause to the contrary why Magistrates should not now defend Christians aswel as they did the Jewes Secondly we should not look for a full declaration of these things in the writings of the Apostles for their purpose was not to frame a Civill State but to establish and to settle the spirituall Kingdome of Christ Thirdly if Christ had intended that wars should end at his comming he would have said to those Souldiers which demanded of him saying what shall we doe Luke 3.14 I say his answer would have been this cast away your weapons and utterly withdraw your selves from war but he shewes no dislike of their being Souldiers only he counsels theat to be content with thear wages and to doe violence to no man yet by the way I approve not of every light-occasion to be ground sufficient to goe to wars unlesse they be driven to it by extreathe necessity For as Cicero a heathen man said our going to war should tend to peace for war should be sought onely when no other meanes will procure peace Lastly they ought not to goe to warre upon any private affection but as they are sensible of some injury dōe to their Kingdome which they are charged to keepe in peace for if any private affection should move them for wars they abuse the power committed to them which was not given them for their owne Commodity but for their Kingdomes benefit thus they may use Garrisons and Fortifications to defend the borders of their Countries and if any trouble arise they may joyne their Forces together to suppresse the common Enemy which would spoile their Kingdome which they are charged to keepe in peace and safety The Apostle compares the fight of faith that spirituall combate the child of God 〈…〉 corruptions to the bodily fight with open enemies to the Church of Christs which shewes the lawfulnesse of wars undertaken by Christians for defence of their Religion now the good souldier must give himselfe wholly to it and strive lawfully and he shall be crowned 2 Tim. 3 4 5. And we read of rare Christians that were Souldiers the Centurion had souldiers under him and yet he had such a saith the like was not found in Israel Mat. 8.9.10 And Cornelius was a devout man and a Captain of the Italian Band and he had devout souldiers under him Acts 10.1.2.7 And Paul was guarded by a Band of souldiers Acts 23.23.24 We read that Gog and Magog will compasse the Campe of the Saints Revel 20.8.9 But what shall not this Camp of Saints resist them I saw the Beast and the Kings of the Earth and their Armies gathered together to make war against him that sate on the horse marke and against his Army and the Beast was taken Revel 19.19.20 But what was this done without any fight did this Army of Christians and this Camp of Saints stand all for cyphers You shall see Ierusalem compassed about with Armies Luke 22.20 And there shall be warres for all these things must come to passe Mar. 24.6 It is spoken indefinitely that if one King goe to war with another they ought to withstand him if they be able Luke 14.31 As we would doe against a thiefe and not suffer our house to be broken up Mat. 24.43 saith Christ I came to send fire on the earth it is already kindled Luke 12.49 I came not to send peace but a sword Mat. 10.34 Then he that hath no sword let him sell his garment and buy one Luke 22.36 And resist unto bloud Heb. 12.4 Then those that thinke their lives too deare for Christ and his Gospell are unworthy of either Mark 8.35 ill members both to Church and State Hence we may gather that if this be so then Tributes and Taxes are lawfull Revenues for Princes which they may chiefly imploy to sustaine their common charges of their Office and likewise use to their private Royalty and honour of their Princely state and dignity as wee may see by the examples of many holy Kings in Scripture which according to the State of their persons which they did beare were sumptuously maintained of the common charge and we read in Ezek. 48.21 That there was a very large portion of land assigned to the King c. Yet again Princes should remember that their treasure chambers are not so much their owne private coffers as the Treasuries of the whole People therfore saith Paul For this cause pay we tribute for they are Gods Ministers attending continually upon this very thing to execute wrath upon him that doth evill and he is the Minister of God to thee for good render therefore tribute to whom tribute is due Rom. 13. So then they may not prodigally waste and spoile what they are betrusted with for if they doe it is manifest wrong to the people nay it is no

drinke of this cup ye doe shew the Lords death till he come but what remembrance can bee required in our infants of the thing which they never attained with understanding what preaching of the crosse of Christ can they comprehend in their mind none of these things are prescribed nor required in baptisme therefore between these two signes there is great difference and it was so between circumcision and the passeover in the old Testament for circumcision which is well knowne to answer our baptisme was appointed for infants but the passeover which our Lords Supper succeeded did not receive all manner of guests without difference but it was rightly eaten by them only that were of age did enquire into the signification of it These things methinks might satisfie these men if they were not wilfully blinded and obstinately bent to goe on in their errour Now it may be demanded whether the children of Turkes of Jewes may lawfully be baptized I answer no because their parents are out of the Covenant so that the case is not the same as with Infants borne of Christans with whom God hath made a Covenant and with their seed who are children of the Covenant Therefore as we our selves have right to the seale of this covenant so have our Infants as soone as they are borne although the Lord in mercy did forbeare eight dayes to the Jewes because they were then unable to beare it 2. It may be demanded whether children of professed Papists may be baptized I answer their parents are baptized in the name of the Father Son and holy Ghost and though the Papacy be not the Church of God yet the true Church of God is hidden amongst them and for this cause baptisme remaines still in the Church of Rome and their children may be baptized yet with these cautions First that their parents desire this baptisme 2. That there be Churches which promise the educacation of the child in the true saith Thirdly it may be demanded whether the children of prophane and wicked parents who hold the true religion in their judgement but deny it in their lives may the children of such be baptized I answ They may for all that for without exception they that were of circumcised lewes were circumcised Gen. 12.23 Although many were wicked yet al were circumcised Again although our immediate parents were wicked yet it may be some of our predecessors were holy and if the roote bee holy so are the branches Rom. 11.16 This also may answer a question whether the children of fornication may be baptized I answ They may if some besides their parents will answer for their good education neither is there any reason that the sins of the parents should hinder the child of baptisme being a thing pertaining to life eternall Fourthly It may be demanded whether children of excommunicate parents may be baptized I answ as before that if some will answer for their good education they may for the parents although excommunicated yet still they remain for members of the Church having still a right and title to the Kingdome of heaven are not absolutely cast out of it but with this condition if they do not repent although in part they are in respect of their communion or use of their liberty yet not in respect of their right and title but as a free man of a corporation being imprisoned remains a free man still although for the time he hath no use of his liberty 5. It may be demanded whether the intention of him that baptizeth be necessary I answer if the word of institution come to the element it is a Sacrament whatsoever the Ministers intention be Paul rejoyced that Christ was preached although many preached of envy contention with no desire of any good to their hearers Phil. 1.16 Then the intention of the mind is not necessary if so be the institution be observed And the efficacy of the Sacrament depends not on the will of man but on the will of God 6. It may be demanded what is the duty of the Minister in baptizing I answ he stands in the room of God what he doth according to the institution is as much as if God himself had done it with his own hand and therefore when the Minister doth apply water to the body which is the signe and pledge of grace he doth withall apply the promise of remission and life everlasting to the party baptized that is as much as if God should say to the party baptized calling him by his name I freely give unto thee the pardon of all thy sins and life everlasting upon condition that thou keepe the order set downe in baptisme which is to turne unto me and to beleeve in Christ then here is ground for a speciall saith First God for his part by hand of the Minister applyes the promise of mercy to every particular beleever then againe every particular beleever is by a speciall faith to receive the promise For when God shall speake unto us particularly and as it were assure us of his mercies with his owne hand and seale we must needs be moved in our obedience to his will and our hearts must be affected with it 7. It may be demanded whether baptisme administred by wicked men or Hereticks or such as cannot preach be lawfull and true baptisme I answer if such a one be chosen and put in the place of a true Pastor and keepe the true forme of baptizing according to the Institution in the name of the Father Son and holy Ghost it is true baptisme but if they baptize in the name of any other it is unlawfull for were ye baptized in the name of Paul I thanke God I baptized none of you lest any should say that I baptized in my owne name 1 Cor. 1.13.14 15. These things considered although they were ignorant and could not preach or wicked Hereticks that did administer it yet their baptisme was lawfull For the Pharisees and Doctors of the Jewes were many of them not of the Tribe of Levi but of some other Tribes and many of them were Hereticks and Apostates yet they were in the place of good Pastors and sate in Moses Chaire and taught some of Moses doctrine therefore saith Christ heare them 8. It may be demanded by the Anabaptists who are not pleased with our baptisme whether those that we have baptized may not be baptized againe by them Such Katabaptists were in Calvin's time that did furiously cal upon them to be baptized againe To this I answer that they may not be baptized againe being once baptized the efficacy of baptisme extends it selfe to the whole life of man and we are but once new borne and once ingrafted into Christ and the gift of regeneration is never extinguished if a man could be borne againe he should need to be baptised againe because that baptisme is the Sacrament of Incision or ingrafting Now if any should say that a beleever that is ingrafted into