Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	church_n	civil_a	magistrate_n	1,328	5	8.0220	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

will allow them to be under a Christian Magistrate but not under an Infidell First whereas Whitgift saith ther were in the Primitive Church Seniors but it was before there was any Christian Prince or Magistrate Secondly and that God hath given the chiefe authority of government in the Church to to the Christian Magistrate Thirdly that if there were a Seniory established there could remaine no authority Ecclesiasticall to the Civil Magistrate I answer if the office of Seniors under a Tyrant had medled with any part of the office of the Magistrate then so much as they exercised of the office of the Magistrate so much should have ceased but the Elde●s are to assist the Pastor in matters Ecclesiasticall onely and not in Civil therfore it ought to be in times of peace aswel as in times of persecution and if a Tyrant-Magistrate could suffer them it is evident that they did not offend against his office Secondly there were Seniors among the Jewes under godly Kings and in times of peace then why may it not be so among Christians Thirdly the Ecclesiastical power is distinct from the Civil both in the subject object and end so that the one doth not h●nder the other the Magistrates power is to punish the outward man with outward punishment which the Presb●tery cannot hinder and he may civilly bind whom the Presbitery spiritually looseth and he may civilly loose whom the Presbitery spiritually bindeth Lastly the Magistrate seeks not the repentance and salvation of the delinquent by his punishment as the Presbitery doth be only seeks to maintain the authority of his Lawes and the qui●●nes and preservation of the Common-wealth so that a delinquent by repentance cannot escape the Civil Magistrate Fourthly the Magistrate cannot determine questions of faith nor know what order and decency in circumstances is fittest for each Congregation neither can he excommunicate offenders for when the Prelates exercised Ecclesiasticall Jurisdiction and civil also they did wrong both to the Prince and also to the Presbitery Fiftly when Presbiters are established in their full power there remaines much power to the Prince even in things Ecclesiasticall as to take diligent heed to the whole State of the Church within his Dominions to indict Synods and civilly to proceed in the same to ratifie the constitutions thereof to adde unto them the strength of a civil power to punish heretiques and all that disobey the assemblies of the Church to see that no matter Ecclesiasticall be carried factiously or rashly but that such things be determined in free assemblies to provide for Schollars Colledges and Churches that all corrupt wayes of entring into the ministery by Simony bribing or otherwise be represted and lastly to compel all men to doe their duty according to the word of God and the lawes of the Church So then the civil Magistrate is to leave untouched that power which belongs to the Ecclesiasticall rulers as the ministers of the Gospel ruling Elders and Deacons for Ecclesiastical doe not hinder the Civil in their administration Sixtly is it so that Prelates exclaime against Presbiteriall government let us retort their exclamation back upon their own-heads as Elishah did in another case saying it is thou and thy Fathers house that troubled Israel So I say it is the Prelacy not the Presbitery that is prejudiciall to the power of Princes and hath often encroached upon the same as for example the Bishops assembled in the 8. councell of Constantinople ordained that Bishops should not light from their horses when they chanced to meet Princes nor basely bow before them and if any Prince should cause a Bishop to disparage himselfe by doing otherwise he should be excommunicated for two years Canon 14. And in the same councel Canon 17. they also discharged Princes from being present in any Synod except the Occumenick so much for answer to Whitgift Now for Saraviah who alloweth such Elders as the Jewish Church had to be joyned now with Pastors under a Christian Magistrate but not under an Infidell Magistrate but this man takes the Jewish Elders to be their Magistrates and so he affirmes that none but Christian Magistr●tes ought to sit with the Ministers of the Word in Ecclesiasticall Courts as Princes and Nobles in generall or Nationall Councels and that Magistrates of Cities should sit in particular Consistories but this is as foule an errour as that of Wh●gift for you see a plaine distinction between the power Ecclesiasticall and the Civill both in the subject object and end as I shewed before and that the one is not to touch or to meddle with the office of the other Now if the Christian Magistrate by vertue of his civill power should sit in Spirituall Courts this would make a mixture and confusion of civill and Ecclesiasticall Functions and again he contradicteth himselfe saying that he admitteth grave and godly men in the Judicatories of the Church although they be not Magistrates but private men Again there have been Christian Churches under Infidell Princes but here I leave these two men as Ephraim against Manasseh Manasseh against Ephraim and both against Iudah so Whitgift against Saravia and Saravia against Whitgift and both against the truth Now suppose the Cavaliers at Oxford should step forth and say that the Presbiteriall government is worse then the high Commission or the Spanish Inquisition see Diurnal Feb. 22. 1643. I answer it is but the testimony of prophane Papists and blaspheming perjured Traytors both to Church and State and therefore I leave them as not worthy to be answered But suppose they should seek to comply with our independant people and tell them that the King will grant them a free toleration if they wiladhere to him to oppose Presbiteriall government I answer it hath cast an ill savour upon independant government and makes it to relish basely with Gods people But what if the independant people themselves shall take upon them to examine the Presbiteriall government and present their examination to the King and both Houses of Parliament and tell them boldly that all learned men have granted that the Churches constituted by the Apostles were all independant bodies but the man cannot produce any of these learned men and therefore the case is doubtfull besides it were a hard case if neither Scotland France Holland and many other places where the Presbiteriall government is or hath been could not yeeld a learned man this man I suppose to be either a Cobler or a Button-maker or some such prime Scholler and yet be takes upon him to examine the learning of all the reformed Churches but wil you be pleased to see his learned exposition of some texes of Scripture such as these The Kingdome of God is at hand that is saith he a particular Congregation is at hand Math. 3.2 And to be fellow Citizens with the Saints and of the houshold of God this saith he is meant of a paiticular Congregation Ephes 2.19 And for the Queen to stand on

should leave the word of God and serve tables but we will give our selves continually to prayer and to the ministery of the word Acts 6.2.4 And who is sufficient for these things 2 Cor. 2.16 But it may be they will object these words of Paul For ye may all prophesie one by one that all may learn and all may be comforted 1 Cor. 14.31 I answer this is Schooles disputation If any thinke himselfe to be a Prophet or spirituall that is furnished with spirituall gifts and have a willing inclination to be a Prophet to the prayse of God and the good of the Church let him acknowledge that the things that I write unto you are the commandements of the Lord vers 37. Let the Prophets speake two or three and let the other judge the spirits of the Prophets are subject to the Prophets vers 29.32 But here is no encouragement for Tradesmen to meddle with the Ministery but they will object that men of Cyprus and Cyrene when they were come to Antioch spake unto the Grecians preaching the Lord Jesus And the hand of the Lord was with them and a great number beleeved and turned to the Lord Acts 11.20.21 I answer these were extraordinarily called and furnished immediatly from Christ as the Apostles and those 70. Disciples were but this manner of calling is now ceased as I said before but they will object that the Rulers of the Synagogue sent unto them saying Ye men and brethren if ye have any word of exhortation for the people say on Acts 13.15 Hence they would gather that any of the brethren may preach I answer those brethren there spoken of were certaine Prophet● and Teachers of Barnabas and Simon that was called Niger and Lucius of Cyrene and Manaen which had been brought up with Herod the Tetrarch and Saul or at the least some of these as Barnabas Saul and Iohn that were their Ministers ver 1.2.5 For when that motion was made then Paul stood up and beckned with his hand said men of Israel ye that fear God give audience vers 16. So that it was not spoken to all the people but for some of them to preach that were sent amongst them by the Church saith Paul have not we power to forbeare working for so hath the Lord ordained that they which preach the Gospell should live of the Gospel 1 Cor. 9.6.14 If the Gentiles have been made partakers of their spirituall things their duty is also to minister unto them in carnall things Rom. 15.27 So much for the ministery alone Next he blames both the Magistrates and Divines that are assembled for two things First for going about to reduce all our distractions and Schismes into one way of worshipping God I answer there is but one way to heaven saith the Lord I will gvie them one heart and one way that they may feare me for ever Jer. 32.39 Again there is but one body and one spirit one hope one God one Mediator one faith one baptisme Ephes 4.4 Then why should not all our distractions and schismes be reduced to this one way of worshipping God seeing all other ways misse of heaven Again the very end why God sent Christ was to gather together in one all things in Christ Ephes 1.10 And the example of the Primitive Christians they had all one heart and soule Acts 4.32 And Paul exhorts to be of one mind to live in peace and the God of Peace and love be with you 2 Cor. 13.11 Nay further saith he I beseech you brethren by the name of the Lord Iesus Christ that ye speake the same thing and that there be no divisions among you but that ye be perfectly joyned together in the same minde and in the same judgement 1 Cor. 1.10 But will not they have our distractions and schismes reduced to one way of worshipping God then saith Paul marke them which cause divisions and offences contrary to the doctrine that ye have learned and avoid them for they that are such feare not the Lord Iesus Christ Rom. 16.18 They would lead us from the ancient Prophets to walke in paths in a way not cast up Jer. 18.15 Let us enquire for the old way which is the good way and we shall find rest for our soules Jer. 6.16 Againe we have all one Father one God created us Mal. 2.10 And Christ would have us united in one as he and his father is one Joh. 17.22.23 The second thing for which he blames the collective body of our Kingdome for supposing that the land is scourged for this cause that so many Religions are suffered affirming the contrary that the cause of judgments wrath and stripes is this that all Religions are not suffered his reason is first saith he the consciences of conscious men are as deare to them as their lives 2. Hatred will pursue them that against Gods rule will judge men for their consciences this last reason is grounded upon a false foundation for they do not take upon them to judge the conscience we grant with him that God alone is the judge of conscience and I have shewed at large that Magistrates do but command the outward man as his words and actions and if they offend herein they may punish them in their bodies and goods so then they may command outward conformity in the worship of God and if they be Hypocrites it is from themselves who are not obedient to Gods command which alone reacheth the heart It is true we must obey them for conscience sake yet not from their command but from Gods command Titus 3.1 Rom. 13.1 Now for his reason that is built upon this he saith what hatred must needs pursue them that bring all religions into one although it may be proved the true Religion but saith Christ If the world hate you ye know that it hated me before it hated you If ye were of the world the world would love his owne but because I have taken you out of the world therefore the world hateth you John 15.18 19. Blessed are ye when men revile you and say al manner of evil against you falsely for my names sake Math. 5.11 But saith he our consciences are as deare to us as our lives I answ if their conseience be dearer then Gods word they may quickly be deluded with a blinde conscience and may kill Gods people and think they do God service John 16.2 And that Strumpet in the Prov. 30.20 can wipe her mouth and say she hath done no wickednesse and we seldome heare a Malefactor plead guilty then is conscience such a perfect rule or must it rule the Word of God or Gods word rule the conscience But he replyes that every mans judgement is truth to himselfe as theirs is to them I grant it but the word of God must rule over all Neither doe they take upon them to frame a government for the Church but they search the word and endeavour to find out that forme that God himselfe hath set

Gen. 30.36.40 Luke 2.8 many congregations called are one church see Act. 8.1.13.1.20.17.28.36.37 Revel 2.1 compared with the 7th Again as one congregation may be called a particular church So when a Kingdome or Nation receives the Faith and makes profession of it we suppose it may be called a national church but yet if they can give any other name better befitting a Kingdome or Nation that have received the Faith we shall not differ much about words or names only this as many members make one body so many particular churches make one call it what you will and as many ships make one Navy and many regiments make one army many companies make one Citie yet although ever sh●●●ath his Officers compleatly yet they must not say they are independent but m●st s●cke the good of the whole Navy So although every Regiment hath gov●●●ours of their owne yet they must j●yn together for the good of the whole Army and so every Company in the City hath Officers of their owne yet they must ●l● be helpfull for the good of the whole and so every congregation although they have all o●●●ees needfull for themselves yet they must all joyne for the good of the whole and ●o say they are independant and that they are indifferent what becomes of others so they may have their independant government is much like to the answer o● ●a●● when he said to the Lord am I my brothers ke●per see Protestation protested 9. While they deny Pres●●teries and Synods they doe not seek for that which makes for peace as they are commanded Rom. 14.19 Paul and Barnabas might have decided the controver●●e at Antioch but they being parties would not because it would not make for peace saith Paul L●ok not every man on his owne things but every man also on the things of others Let this mind be in you which was also in Christ Iesus Ph●l 2.4.5 But they will say that they will not joyne in Church-government and discipline till they have some expresse word for it But if they will not joyne with us till then they had as good say they will never joyne with us for in many things the word speaks only in generall terms as concerning the onely Form of excommunication or the only form of ordination o● the outward gesture of externall reverence to be used and no other in severall ordinances then this doing they may trouble themselves and never find the true discipline therein in all these things they ought to condescend to the peace and edification of the whole Church not to make rents and divisions about these things for what a confusion in Families would it be to set up severall independant Churches when the father shal be of one Church and the sonne of another the husband of one and the wife of another the Master of one and the servant of another how would this hinder all family duties and it would not only be as a canker to the duties of the generall but to the duties of their particular calling 10. These independant people demand that which they themselves would not grant if the power were in their hands for in new England they will not suffer men of other opinions in doctrine or government to live within the bounds of their patent but they banish them out of it although they be godly Christians they shal not reside there unlesse they will enter Covenant professe their faith and submit to their Church orders these men do not follow that golden rule of the law the Propheths to do ●o others as they themselves would be done by Math. 7.12 And these partiall men will beare great de●ects and wants in their owne Churches as want of officers Sacraments and prophesying some of these many yeares together and nor to groane under the burden of it when as a ceremony or something of as little moment shall make them separate from us making ●ents and divisions amongst us but let the world see the unjustnesse of their separaration especially from the Presbiteriall government 11. The independant people hold that one Church if required ought to give an account to other Churches and that differences of importance in one Church should be heard in others and that one Church may be advised and counselled by another and their doctrines tryed and judged by Synods and in case they deserve it to be admonished and reproved by Synods and complained of to the civil Magistrate These things they will take upon generall rules for I am sure there is no speciall rules for them in the word but further they will not goe neither shall we desire more helpe from one particular congregation to another then they do for wee hold them all equall in authority as they do but yet we expect more from Synods being made up of many congregations ●eeking the good of the whole these we hold to have some power over particular Congregations being chosen out of them by their consent for the same purpose they may write conclude and impose and lay it upon them and deliver them the decrees for to be kept see Acts 15.28.16.4.21.25 And saith Paul Now I prayse you brethren that you remember me in all things and kept the ordinances as I delivered them unto you 1 Cor. 11.2 But for new Englands Synods which come together upon courtesie as many as will who will if none will come from Stamford they may chuse and they have one meane Minister weake in parts and gifts if not worse qualified they do not care if he goe they can spare him best and they being independant must looke onely at their own particular and not seek the good of the whole and it is not much materiall who goes for they have no power to reforme any thing save only to counsell admonish and complaine to the civil Magistrate who they say themselves hath no more power to reform or to do any thing in or about the Church then heathen Princes this is independant government the reformation they would have which is nothing else but a flood-gate set open for all sects in the world to the ruine of the true Church of Christ as Anabaptists Familists Jewes Papists or any other for all would separate themselves into Churches in their own judgement to do whatsoever Sathan or their owne corrupt hearts would lead them unto well may those cursed blaspheming traytors and Papists at Oxford hearken to this way and grant them their full desire for it is the road way to all confusion yea their owne Churches divide commonly upon the death of their Pastor with contempt and hatred to each other But God hath called us to peace 1 Cor. 7.15 Let all things be done decently and in order for God is not the author of confusion but of peace as in all the Churches of the saints 1 Cor. 14.33 40. Now forasmuch as the Magistrate is the Father of the countrey and the Pastor of the people the keeper of

peace the protector of righteousnesse and the avenger of innocency then he is unworthy to live in a Common-wealth that is an enemy to such government But here some will object that Princes in all ages some have been carelesse of their charge committed to them to foresee dangers to prevent them giving themselves to earthly delights and slothfully minding nothing else and others addict themselves to their game and so set to sale all lawes and priviledges judgments and grants other some spoyle the poore communalty of money to spend it wastefully and prodigally other some exercise more robberies pillaging of houses deflouring of Virgins murdering of Innocents so that no image of God is seen upon them that ought to shine in Magistrates nor no token of the Minister of God is seene in him which was given for prayse to the good and for vengeance to the evill Now men naturally abhor tyrants and love their lawful Kings then what shal poore subjects do in such a case I answer Inferiours are to submit to the governement of such Princes although Pinces do not that which pertaineth to them but they goe beyond those bounds which the Lord hath set them yet it will not follow that we may sin against them because that they sin against God saith Peter Fear God and honour the King And ye servants be subject to your Masters with all fear not only to the good and gentle but also to the froward For this is thanke-worthy if a man for conscience towards God endure griefe suffering wrongfully 1 Pet. 2.17 18.19 Wee ought to observe the providence of God who disposeth of all Kingdomes and setteth up Kings as it pleaseth him see Dan. 2.21 Although Nebuchadnezar was a wicked man yet saith Daniel the God of heaven hath given thee a Kingdom vers 37. And saith the Lord I will give Nebuchadnezar the land of Aegypt for his good service and the spoile thereof shal be the wages of his Army Ezek. 29.19 20. And King Saul was a cruell tyrant see 1 Sam. 8.12 Yet the people are not freed of their obedience to him and saith the Lord I have given the earth to whom it seemed meet unto me and the Lord hath power to do what pleaseth him Psal 115.3 And he made the earth and man and beasts upon it then it followes I have given all these lands into the hand of Nebuchadnezar King of Babylon and all Nations shall serve him Jer. 27.5 6 7. Thus you see God will have this tyrant to be honoured And David said to Abishai concerning the King destroy him not for who can stretch forth his hand against the Lords Anoynted and be guiltlesse and another time saith he God forbid that I should do this thing unto my Master the Lords Anoynted so David stayed his servants with these words suffered them not to rise against Saul 1 Sam. 24.6 7.26.9 And we ought to have a reverent esteeme of them as wives to their husbands and as children to their parents for the King is worth ten thousand of us 2 Sam. 18.3 The breath of our ●ostrils is the Lords Anoynted Lam. 4.20 Then they that curse the King bu● in their thought a bird of the ayre shall carry the voyce and that which hath wings shall tell the matter Eccl. 10.20 Then are we unmercifully tormented by a cruell Prince or are our goods spoyled by a covetous and a ryotous Prince and are we neglected by a slothful Prince and are we vexed for a godly life by a wicked Prince then our duty must be to call to remembrance our sins which are scourged by that scourge of the Lord and by humility bridle our impatience and let us call to mind that it belongs not to us to remedy such evills it is only our duty to crave help of the Lord in whose hands are the hearts of Kings and the bowing of Kingdomes to his will He is a God who standeth in the assembly of Gods and judgeth among the Gods Psalm 82.1 And all Kings shall fall before him and all the Iudges of the earth shal be dashed in peaces like a potters vessell that will not submit to the Lord and kisse his Anoynted Psal 2.9.12 Yea woe be to them that decree unrighteous decrees and that turne aside the needy from judgment Isa 10.1.2 God reproved Kings for his peoples sake and suffered none to doe them wrong Psal 105.14 Yea he hath broken the bloody Scepters of proud Kings and overturned their intolerable government yet I say although God may justly correct their unbridled government by his owne revenging hand yet let us not think that we may do so which have no commandement given us but to obey and suffer this I speake concerning private persons Now it may be demanded of some that in case the chiefe Magistrate shall thus tyrannize over his people whether other Magistrates may not defend them and withstand this tyrant in the Cause of God I answer with Master Calvin Instit 4.20.31 If there be at this time any Magistrates for the behoofe of the people such as in old time were the Ephori that were set against the Kings in Lacedemonia or the Tribunes of the people against the Roman Consuls or the Demarchi against the Senate of Athens or as it is with us the three Estates in Parliament holding the principall Assemblies saith he I am so far from forbidding these to withstand the outrageing licentiousnesse of Kings that I affirme that if they winke at Kings wilfully rageing over and treading down the poore Communalty that their dissembling is not without wicked breach of faith because they deceitfully betray the liberty of the people whereof they know themselves to be appointed protectors by the ordinance of God And saith he in the 8. Section no kinde of governement is more blessed then this where liberty is framed with such a moderation as it ought to be and is orderly established for continuance and so I count them most blessed that may enjoy this estate and if they stoutly and constantly trav●ll in preserving and retaining it do nothing against their duty yea the Magistrates ought with most great d●ligence to bend themselves hereunto that they suffer not the liberty of the people of which they are appointed governours to be in any part diminished much lesse to be dissolved but if they be negligent and carelesse therein they are faith-breakers and false in their office and betrayers of their Countrey and the very thinking to bring in any other change of government is not only foolish and superstitious but also very hurtfull Then would any bring in Monarchical government let me tell them that it is seldome seene that Kings so temper themselves that they will never swerve from that which is just and right Again they are not alwaies furnished with so great a sharpnesse of judgment and wisedome that every one seeth so much as is sufficient for every thing therefore the wants that are in single persons are cause sufficient

and Princes with their lyes Hosea 7.3 King Ahaziah walked in the wayes of Ahah for his mother was his counsellor to do wickedly for they were his Counsellors to his destruction for the house of Ahaz●ah had no more power to keep still the Kingdome 2 Chro. 22.3.4.9 And King Rehoboam refused his Fathers grave Counsellours and hearkened to a company of young upstarts which not onely divided but almost ruined his Kingdome 2 Chro. 10.13 But saith King David mine eyes shall be upon the faithfull of the Land they shall dwel with me he that walketh in a perfect way he shall serve me but he that worketh deceit shall not dwell in my house hee that telleth lies shall not tarry in my sight Psal 103.6.7 And the King said unto them what seemeth you best I will doe 2 Sam. 18.4 It is not for Kings O Lemuel it is not for Kings to drinke wine nor for Princes strong drinke lest they drinke and forget the Law and pervert the judgement of any of the afflicted Pro. 31.4.5 For as a roaring lyon and a ranging beare so is a wicked Ruler over the poare people The Prinee that wanteth understanding is also a great oppressor Pro. 28.15.16 Then saith the Lord to Job out of the whirlewind who is this that darkeneth Counsel by words without knowledge Job 38.2 The Counsel of the Lord that shall stand Pro. 19.21 Saith King David thy Testimonies are my Counsellours Psal 119.24 They should hearken to them that declare unto them the whole Counsel of God Acts 20.27 But it may be some Court-Priest like Amaziah that will informe the King saying The Prophet hath conspired against thee and the Land is not able to beare his words and so bid him be gone and prophesie no more at Bethel for it is the Kings Chappel and it is the Kings Court Amos 7.10.12.13 But for this saith the Prophet Thy wife shal be an harlot thy sons thy daughters shal fall by the sword and the land shal be divided by line and thou shalt dye in a polluted land and Israel shall goe into Captivity vers 16.17 The Pharisees rejected the Counsel of God against themselves Luke 7.30 Shame shal be to him that refuseth instruction but he that heareth reproofe shal be honoured Pro. 13.18 He that reproveth shal afterwards find more favour then he that flattereth with his lips Pro. 28.23 Nathan that was so plaine with the King and said thou art the man when any trouble arose in the Kingdome still Nathan that down-right honest man was sent for then Kings must not free themselves from all admonition for better is apoore and wise child then an old and foolish King that wil be no more admonished Eccle. 4.13 The Lord commandeth to say to the King and to the Queene humble your selves Jer. 13.18 Then Daniel said to the King breake off thy sins by repentance and thine intquity by shewing mercy Dan. 4.27 Now this admonition must be by them that have a calling to it neither must it be without reverence It is not fit to say to a King thou art wicked nor to Princes yee are ungodly Job 34.18 But as Nathan wisely gained upon the Kings affections by a parable and also the woman of Tekoa another time neither be hasty to take up an accusation against an Elder and itreat him as a father 1 Tim. 5.1.19 see Ier. 40 15 16. When the Preacher saw under the sun in the place of judgment that wickednesse was there and in the place of righteousnesse that iniquity was there he refers it to God saying God shal judge the righteous and the wicked Eccle. 3.16 the uses follow 1. Our duty to Magistrates is to think honorably of them first in regard of their office which we must acknowledg to be a jurisdictiō committed to them from God and therefore to esteeme and reverence them as the Ministers Deputies of God and let us learne of them that doe so as an encouragement of our better obedience to them Secondly we must honour them from the command of God which saith honour the King 1 Pet. 2.17 And the Lord said to Moses rake Joshua a man in whom is the spirit and set him before the High Priest and before all the Congregation and give him charge in their sight that is tell him the nature and manner of his office and charge him to be faithfull in it and then it followes put some of thine honour upon him that all the Congregation of the childen of Israel may bee obedient Numb 27.18.19.20 And Solomon joyntly together commands us to feare God and the King Pro. 24.21 So then Peter would have us to have a high estimation of them and Solomon joyning them together with God himselfe sheweth that holy reverence and dignity that is put upon them Then cursed bee those filthy dreamers that despise dommion and speake evill of dignities Jude 8. And saith Paul ye must needs be subject for conscience sake Rom. 13.5 That is he would have us free in our obedience to them without slavish feare of their power because what is done to them is done to God yet this honourable calling cannot excuse the sins that cleave unto them that are in such places but the calling it selfe is worthy of honour and reverence then whosoever be rulers must be esteemed with us and have reverence in respect of their being rulers Secondly we must not only honour them in our minds but this must be testified by our practise in obeying their lawfull proclamations and in paying tribute and in taking publique office and charges upon us that may serve for common defence or any other lawfull commands For he that resisteth resistoth the ordinance of God therefore be subject Rom. 13.1 Again saith Paul warne them that they be subject to Principalites and powers to obey Magistrates and ready to every good worke Tytus 3.1 And saith Peter submit your selfe to every ordinance of man for the Lords sake 1. Pet. 3.13 To the King as Supreame and to other Rulers that are sent by him for the punistament of evill doers and for the praise of them that doe well and that they may be sincere in their obedience to them Paul exhorts that there may be prayers supplications intercessions and thankesgivings for al men for Kings and all in authority that we may live a peaceable and quiet life in all godlinesse and honesty 1 Tim. 2.1 Now if God doe thus require obedience to Magistrates and he that resisteth the office of Magistracy resisteth Gods ordinance then let them know that God will avenge all disobedience to them After these things when I thought I had finished my worke I looking about me saw a man approaching towards me as I thought to try his power in a single Duel with me I shall desetibe him as neare as I can His proper name is Thomas his Sirname is Nut his general calling an Anabaptist his particular I am uncertaine of yet I suppose a wood-cleaver his descent

to the ministery of the word Now here it may be demanded how they may know that they are called of God to the ministery of the word I answer they may know it if they find three things in themselves the first is the Testimony of their consciences that they entred not for praise honour or lucre but in the feare of God with a desire to glorifie him and to edisie the Church Secondly a faculty to doe that which they have a desire to doe in this saculty are two things 1. A knowledg of God and of his ways 2. Aptnesse to deliver that which they know The third thing whereby they may know their calling is the ordination of the Church which appeares and gives testimony of their will and abilitie he that hath these things is certainly called of God Now put the case a man wants the first of these three and entred with an evill conscience being carried with ambitious and covetous desires I answer yet his calling still in respect of the Church is good and lawfull and when he repents of his bad conscience it is also accepted of God So then Ministers must have a calling or else they cannot preach for saith Paul how shall they preach except they be sent Rom. 10.14.15 No man ought to take that honour upon himselfe but he that is called of God as Aaron was Heb. 5.4 Vzzah was smitten with death for but touching the Arke although his intent was but to stay it from from falling 2 Sam. 6.7 And the men of Bethshemesh were slaine for but looking into the Arke without a calling fifty thousand 1 Sam. 6.19 therefore the Apostles in the front of their Epistles declare their calling This might convince our phantastical Anabaptists who think that any man may preach that will without any speciall calling and they alledge for their purpose that the house of Stephanus addicted themselves to the ministery of the Saints 1 Cor. 16.15 I answer the meaning of the place is not that they called themselves but that they set themselves apart to the ministery of the Saints in the purpose and resolution of their hearts of all gifts they desired to prophesie yet these desires did not make them Ministers except God were pleased to furnish them with gifts and they ordained by the Church but till then they must give me leave to put it out of my beliefe that they were Ministers Again they alledge that all Christians are Kings and Priests and the office of the Priest is to teach I answer we are spiritual Kings over our owne corruptions in this world For grace reignes through righteousnesse unto eternall life through Iesus Christ Rom. 5.21 And in this world wee are a holy Priesthood to offer up spiritual sacrifices acceptable to God by Iesus Christ 1 Pet. 2.5 But when iniquity shall have amend and the Saints are freed from sin Rom. 6.7 they shall inherite all things Revel 21.7 In stead of reigning over their corruptions they shall reigne over all the creatures when they are again restored to their first perfection as Adam did in his innocency Gen. 1.26 The second Adam will restore them to us perfect againe at the day of judgement being purified by fire at that day For he hath made us Kings and Priests and we shall reigne on the earth Revel 5.10 And being Priests when the sacrifice of player shall cease being in full fruition yet we shall offer the sacrifice of praise to God continually Heb. 13.15 I heard a great voice of much peoole in Heaven saying Hallelujah salvation and glory and honour and power unto the Lord our God Revel 19.1 But this shall be when all teaching ceaseth when all the ●ares that did offend are cast into the furnace of fire and there are none but Saints Then they shall not need to teach every one his neighbour saying know the Lord for they shall all know me saith the Lord Jer. 31.34 Whether there be prophesies they shall faile 1 Cor. 13.8 Now teaching more properly belongs to the Propheticall office then to the Priesthood Every man ought to covet the best gifts and desire to prophesie 1 Cor. 12.31 14.1.5 ●9 And thus Moses wished that all the Lords people were Prophets Numb 11.29 but neither Moses nor Paul desired that all were Priests to offer sacrifice Vzziah went into the Temple to burne incense upon the Altar of incense but the Priests said to the King it pertaineth not to thee to burne Incense and the Lord smote him with Leprosie 2. Chro. 27.16.18.19 But all might prophesie or teach so that they keep within their bounds and limits appointed them that is their owne Families Fathers may teach their children and Masters their servants they may command to keep the Sabbath all within their gates but we being spiritual Priests maketh nothing to prove that all may teach publiquely Thirdly they alledge that the power of the keyes is given to the Church I answer that it is so yet the use and administration thereof belongs to the Ministers onely in their dispensation of the word So then none are to meddle in the Ministery but they that have a lawfull calling thereunto Now it belongs to God alone to call men to the ministery Paul an Apostle not of men nor by men but by Iesus Christ Gal 1.1 The Father thrusts forth labourers into the harvest Mat. 9.38 And the Son gives pastors and teachers Ephes 4.11 And the holy Ghost makes overseers Acts 20.28 And the Churches power and authority to call and ordaine Ministers is no more but a duty or service whereby they testifie and declare and approve of them whom God hath called Now they are called three waies first by men and not by God thus all false teachers are called Secondly when God calleth men by the ministery of men thus are all ordinary Ministers of the word called Thirdly when men are called not by men but by Christ immediately and so Paul and all the Apostles were called Now this last manner of calling being extraordinary ceased with the Apostles they were not only called immediately but they were inspired immediately and ayded with an infallible assistance of Gods spirit of all this they had promises Mat. 10.19.20 Luke 10.16 But now the ordinary way to furnish them with gifts is the Schooles of the Prophets and if it please the Lord to sanctifie those gifts and to give them a willing heart to doe service in the Church to the glory of God and they have a lawfull ordination by the Church this is the doore of the sheep-fold and he that thus enters into the fold of Christ is a true shepherd of the sheep neither may any preach publiquely but he that is thus called and fitted to take such a charge upon him Acts 20.28 So then it is not for men of other callings He that warreth in this warfare must not intangle himselfe with the affaires of this life 2 Tim. 2.4 And saith the Apostle It is not reason that we