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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

this divine law of God is despised by Libertines or as now they are more commonly called Antinomians and by Anabaptists Papists and prophane Protestants yet at this time I intend not to call them to an account for despising of that government alone as in it selfe but there is another kind of government despised of these men which is a humane government for the Apostle saith Submit your selves to every ordinance of man for the Lords sake whether it be to the King as supreame or unto governours sent by them 1 Pet. 2.13 14. This is that government which is so much despised especially by the Anabaptists to them I chiefly bend the drift of my disputation yet not conniving or sparing any other that shall dash against it or any way seem to undervalue it This humane or civill government is a state of superiority consisting in the power of commanding and in the power of the sword for the good of mankind that it is a state of superiority appeareth Rom. 13.1 Let every soule be subject to the higher power Again it consisteth in a double power 1. In commanding that is of making laws and edicts calling and conventing the second power is that of the sword and it may be comprehended under thesce 4. heads 1. In arresting 2. Imprisoning 3. In putting to death 4. In making warre in way of protection or otherwise The reason why this power of the sword is added is this to put a difference betweene the authority of the magistracy and the authority of the ministry Now this difference standeth in 3. things First the magistracy hath a power in it selfe whereby the civill Magistrate may command in his owne name but the Ministry hath power only to pronounce what God commandeth and in his name saying Thus saith the Lord none durst ever say from himselfe I say unto you but Christ alone Math. 5. Secondly the authority of the civill Magistrate is in himselfe but the authority of the Minister is not in himselfe but in Christ so then the civill Magistrate may command obedience to himselfe but the Minister commandeth it to God Thirdly the civill Magistrate hath power over the outward man but the Minister hath power only to counsell perswade and exhort So much of the difference between the Magistracy and the Ministry Secondly this power of the sword is added to distinguish the power of the magistracy from all private power as in Schooles and Families which have a power of commanding but not of the sword Lastly I adde for the common good of mankind Rom. 13.4 He is the Minister of God to thee for good or for thy wealth that is in procuring the welfare of soule and body which standeth in two things First true Religion Secondly civill justice both which are by the magistracy maintained Now here it may be demanded how farre the power of civill government reacheth I answer over all causes things and words of men whether Civil or Ecclesiasticall over Temporall things I know none that will make question of it but the Anabaptists who deny the very being of it but it also reacheth to the causes of the Church and this appeareth in that the Kings must have the booke of the Law before them when they sit upon the Throne of the Kingdome and it must be with them and they must read therein all the dayes of their lives that they may learne to feare the Lord their God and that they may keep all the words of this law and do them that their heart be not lifted up above their brethren Deut. 17.18.19.20 Secondly this we may see in many examples of holy Kings in Scripture Iosiah kept the Passeover and commanded others to keep it 2 Chron. 35.1.16 and K. Asa commanded Iudah to seek the Lord God of their fathers and to doe the Law and the commandement and he took away the Altars of the strange Gods and the high places and brake down the images and cut down the groves 2 Chr. 14.3.4 And Manasseh repaired the Altar of the Lord and sacrificed thereon Peace-offerings and commanded Judah to serve the Lord Chap. 33.16 And Josiah tooke away all the abhominations out of all the Countreys that pertained to the children of Israel and he made all that was present to serve the Lord their God Cha. 34.33 Israel served the Lord all the dayes of Joshuah and all the dayes of the Elders that out-lived Jo●huah Iosh 24.31 And the Lord raised up unto them David to be their King to whom he gave testimony and said I have found David the s●nne of Jes●e a man after mine owne heart which shall fulfill all my will Acts 13.22 And so when he was King he did not only reform his own Family that no lyar should dwel in his house nor deceitfull person should tarry in his right and slanderers he would cut off and proud persons he would not suffer the faithfull should dwel with him but yet this is not all marke saith he I will early destroy all the wicked of the land and cut off wicked doers from the Citie of the Lord Psal 102. Thirdly the command of God goes down to the house of the King of Iudah and speake unto him this word and say heare the word of the Lord ô King of Judah that sittest upon the Thro●e of David execute judgment and righteousnesse and deliver the spoiled out of the hand of the oppressor do no wrong nor violence to the stranger and fatherl●ss●● and the widow neither shed innocent blood in this place then if they do these things abundance of blessings are promised but if they do not these things fearfull judgments are threatned Jer. 22.3.4.5 21.11.12 And saith David Be wise ô Kings serve the Lord kisse the Sun lest he be angry Psal 2. Fourthly the Lord hath promised that Kings under the Gospell shall be nursing Fathers and Queenes nursing Mothers to his Church Isa 49.23 Yea Kings shall bring their honour and glory into it Revel 21.24 That is the honour and glory of their power and authority and riches also shall be all improved for the good and welfare of the Church they shall cast their Crownes before the Throne saying worthy art thou O Lord to receive glory and hoxour and power for thou hast created all things and for thy pleasure they are were created Revelat 4.10.11 And as they have given their power to the Beast so time will come the Lord hasten it that they will give all unto Christ for the good of his Church as David did 1 Chron. 29.11.12 But heare the Schisme of Brownie those independant people will set upon mee who tell us that Christian Princes and Magistrates have no more to doe in or about the Church then heathen Princes I answer but every faithfull Subject under a Christian Prince will acknowledge his place is to defend the saith I mean the Doctrine of faith all those truths which are necessary to be believed to salvation they are to defend that

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

down in his word and I doubt not but ere long if they humbly submit themselves to the Lord and be ashamed of their owne wayes that they have a long time walked in that the Lord will shew them the forme of the house and the fashion thereof and the goings out thereof and all the formes thereof and all the ordinances thereof and all the lawes thereof and write it in their sight that they may keepe the whole forme thereof and all the ordinances thereof and do them Ezek 43.11 To the great praise of his name and to the comfort of all his people 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 FIrst they are part of the Church of Christ I hope if the parents be admitted the children are not rejected before that they discover their desert to be justly cast out well then I take it for granted that they are reputed members of the body of Christ and therefore they ought to be baptized For we are all baptized into one body whether Iewes or Gentiles bond or free and have been made all to drinke into one spirit 1 Cor. 12 13. Then why should Infants be debatred of this benefit which is their due and Christ at his first institution of Baptisme sent out his Apostles to baptize all Nations Math. 28.19 They were commanded to baptize all Nations hence I gather that in the institution of baptisme Christ made no exception of nation age nor sexes but the commandement is spoken in a generall manner baptize all then let us take heed lest we limit or straighten the command of Christ And all the countrey of Judea and all the region round about Jordan were baptized of John in Iordan Math. 3.5 6. But were there no children in all Judea nor in all the region round about Jordan or were they not baptized when it is said all were baptized I suppose they will grant that there were children but they will say they did not come to be baptized for they that came confessed their sins vers 6. I answer if they came not then all did not come but the Text saith all came Againe when multitudes came to Christ they brought their children Mat. 14.21.15.38 ●9 13 And why not here as well as at other times Againe for this word confessing their sins some few might doe it in the name of the rest as our Ministers do every Sabbath day having children in the congregation then why may not our children be baptized as well as they Secondly the Apostles practise sheweth that they understood that infants were included in that command of Christ for when they came to any family if but the parents beleeved and were baptized they baptized all the houshold When Lydia was converted she was baptized and all her houshold And the Apostle told the Iaylor that if he beleeved on the Lord Iesus he should be saved and all his house and the same houre of the night he took them and washed their stripes and wa● baptized he and all his Acts 16.15.32 33. And saith Paul I baptized also the houshold of Stephanus 1 Cor. 1.16 Then if the Apostles understood Christ to speak in generall to all Nations sexes and ages without exception why should we make question of it saith the Apostle marke them which walke so as yee have us for an example Phil. 3.15 Thirdly Infants were circumcised and baptisme is come in the place of it why then should not Infants of Christians be baptized did Christ come to rob Infants of that benefit which they had before his comming or did he not rather come to inlarge his mercies to them hee came to breake downe the partition wall that all might partake of his free mercy which is not lesse then it was before but greater First in giving baptisme in stead of circumcision which is far easier Secondly by admitting all Nations to partake of it which before was to the Jewes onely 3. In that baptisme more clearely signifies our Regeneration then Circumcision did hence I gather that if Christ hath given us a clearer signification then before our children shall not have lesse if God did not only give Parents the seales of the Covenant but their Infants also will not God do so to Infants of Christians shall we thinke that when Christ put his own name upon them calling them Christians that he took away part of their benefit If God made a Covenant with the Jewes for them and their Children and many gracious promises in it which promises seals also were made over to their Infants is this so great a benefit taken from our Infants did God say to Abraham I will be thy God and the God of thy seed also Gen. 17.19 And the Apostle saith to their posterity ye are the children of the Covenant which God made with our Fathers Acts 3.25 But doth not the same Peter say also that the promise is to you and to your children therefore be ye baptized every one of you meaning all you that the promises belong to be ye every one baptized both ye and your children Then why should not Infants be baptized If but one of the Parents beleeve the children are holy 1 Cor. 1.14 If the rootes be holy so are the branches Rom. 11.16 Fourthly Infants may receive the seedes of grace by the Almighty power and wisedome of God although the manner of working it in them be not known to us for saith Christ except ye be converted and become as little children ye shall not enter into the Kingdome of heaven And whosoever shall humble himselfe as this little child shal be greatest in the Kingdome of heaven And whosoever shall offend one of these little ones that beleeve in me c. Math. 16.2.3.4.6 Here you see by the testimony of Christ himselfe that a little childe is converted and humbled and beleeving in him then who dares deny these Infants the Sacrament of baptisme and saith Christ further Take heed how you despise these little ones for I say unto you that in heaven they have their Angels alwayes beholding the face of my Father which is in heaven vers 10. Then doth Christ give such a testimony o● them that they are heirs of heaven by all those signes and tokens and shall wee as much as in us lyes bar them out of the Visible Church by keeping them from the seale of the Covenant that should give them admittance into it and further Christ doth straightly charge them to suffer little children to come unto him and forbid them not Math. 19.24 But doth Christ call them and charge them not to keep them backe from him and dare any be so bold to withstand this charge of Christ and as much as in them lyes deprvive their soules of all spirituall good what desperate soule-murderers be these they are like unto the daughters of Jerusalem who in that