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master_n	father_n	king_n	servant_n	3,226	4	6.7708	4	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

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

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

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

with the paine of it Now the evill of sinne that is in the eye should offend us as much as the evill of punishment in the tooth and we should use all means to remove it as Iob did to make a Covenant with his eyes not to looke upon a maid Job 31.1 That is we should bind our eyes with the cords of a Covenant from lusting and we should bind our feet from carrying us into temptations see vers 5.7 And we should keep our mouth as it were with a bridle Psalm 39.1 And because our sins are too strong for us we should therefore pray the Lord to turne our eyes from beholding vanity Psalm 119.37 Thus when all meanes are used to reclame our members from sin and nothing will do it thou hadst better plucke out thy eye and cut off both hands and feet then to employ them in the service of the Divell to thy eternall ruine of body and soule Againe if wee should lose a member here we should have it restored againe at the Resurrection day therefore that Bishop who had subscribed with his hand against God when the Lord opened his eyes to see what he had done he suffered for the truth and caused that hand to be burnt off which had so offended both against God and against himselfe yet I say againe if it be possible we must save the member as Paul saith no man ever yet hated his owne flesh Ephes 5.29 For we see if a man have got a hurt in his hand or foot he will use all means that may be to heal it to save his hand or foote but when nothing will do it he will rather cut it off then endure the paine and endanger his whole body For if one part of the body be in paine there is no part of the body free saith Christ if thy eye be evill thy whole body is full of darknesse Math. 6.23 That is if the eye of the body be not good to see the whole body is in danger in all places to be hurt and so the eye of the soule which is the understanding if that be not cleare the soule is in danger to be split on many rocks but let us come to Nuts exposition which is this if thine eye be evill thy whole body is full of darknesse This eye saith he is the Minister or the Watchman the which if he be blind all the Anabaptists are blind also and if he be evill then the rest cannot be good he said before that if one member did offend he must be cut off or else all the Anabaptists must perish in hell fire and here he saith if one be evill all are so if one be blinde all are blinde then I reply upon him thus that if they be all alike that if there be one bad there is none good then why should another be cast into hell to save Nut when he is as bad himselfe wel Christ saith if thy eye thy hand and thy foot offend thee do so and so but saith Nut to Christ againe if thy eye or thy hand or thy foot offend thee do so and so which shewes plainely to all men that his eye is as blinde as a beetle to discerne spirituall things Again how will Nut construe this word two eyes two hands and two feete in the my sticall body of Christ so that if one be cut off there is but one remaining and againe which is the right eye and which is the left in the my sticall body of Christ I thinke all the braines that is in this Nut knowes not how to give an answer to these things but suppose they have two teachers whom they call their eyes suppose one of these offend and be excommunicated and the other dye in the mean time and so leave them all starke blind And so the blind lead the blind till they all fall into the ditch I hope they will not provide more eyes then they have holes to put them in so that when one is gone to clap another into the hole Thus we may see the folly of Nuts exposition who would see by another mans eyes but we must all appear before the judgement feate of Christ and receive according to what is done in our owne body not according to what was done in another mans body Well thus you see that Christ here speaketh of our naturall members that in case nothing will take off those sinfull corruptions that naturally cleave to them those naturall members had better be cut off in this life then that the whole man should perish eternally so that neither politicall nor mysticall members but naturall members are meant in this place But will Nut say it is a great absurdity when the body is maimed that the soule should enter into life In this he declares himselfe to be as blinde as a beetle for all the members at the resurrection shal be restored againe perfectly but this man sees with another mans eyes and not with his owne I may suppose this is the cause why they will not allow of wars under the Gospell lest they should lose a member and so go lame to heaven He makes another absurdity saying if those corruptions that cleave to our members offend us then we must cut them off but if they do not offend us we must not cut them off and we may enter into life with our corruptions if so be they doe not offend us I answer men are of two sorts either in the state of grace or in the state of nature Now for those in the state of grace who have a new life wrought in them and they have given their members as servants to Christ Rom. 6. It must needs grieve them when those members shall act any sin saith Paul I keepe my body under and bring it in subjection 1 Cor. 9.27 Yet saith he this law of sinne that is in my members warreth against the law of my mind and against his will leads him into the law of sin Rom. 7.23 Yet when he cannot subdue those corruptions in his members it appeares plainely that they did offend him else what makes him cry out O wretched man that I am who shall deliver me vers 24. And although it be said if they do offend yet t●●s is not alwayes a word of diffidence as appeares by such places as these If God be God follow him 1 Kings 18.21 If I be a Father where is mine honour If I be a Master where is my feare Mal. 1.6 If God spared not the old world 2 Pet. 2.4 So here if thy eye hand or foote offend thee these are not words of of diffidence but of certainty only the doubt may arise from this whether thou art converted or not the which if thou be not thou art dead in sins and trespasses and past feeling and not capable to be offended at the sin of thy members Now these are not here in dispute being unbeleevers they are damier already John 3.18 Is Nut so blind

all the States and Peeres of the Land see Chap. 23.1 2. He indeed is chiefly named because he was the chiefe of them in blood neither did he set up Ioash but helped to maintain his right which was usurped by Athaliah in a word he protected the right heire but could not himselfe depose nor make over the Kingdome unto him hence I conclude that to exempt the Clergie from under the authority of the Civill Magistrate is rebellion Fourthly they object that Kings and Princes of their bounty have granted these priviledges unto them I answer the law of nature acknowledgeth a civill subjection and the law of God straightly commands it saying Let every soule be subject to the higher powers Rom. 13. And put them in mind to be subject to principalities and powers to obey Magistrates and to be ready to every good worke Titus 2.1 Then I conclude hence that no law of any man may offer violence or derogate from either of these Fiftly they object from Ier. 1.10 where the Lord saith I have set thee over Nations and Kingdomes to plant and to pluck up Hence they gather that the Prophets and their Successors are not to be subject unto civill Government I answer the Prophet is set over Nations and Kingdomes but not to governe by the Civill sword but by the sword of the spirit in his mouth and he is to plant and pluck up Kingdomes no otherwise then by declaring that God would plant or pluck them up Sixtly they object from Isa 60.10 That Kings shall come and serve the Church under the new Testament and therefore the Church is not to be subject to Princes but they unto the Church I answer in the Church are two things first the persons of men secondly the things of God Now it is true that Kings are subject to the things of God in the Church as the word and Sacraments to these Ordinances of God no calling is exempted saith Paul our selves are servants for Iesus sake But to the first of these which is the persons of believers to these Kings and Magistrates are not subject but to this very question when some servants were converted when they lived under Infidell Masters they thought themselves by this spiritual calling to be freed from serving their Masters any longer but saith Paul Let every man abide in the same calling wherin he was called art thou called to the state of grace being a servant care not for it yet if thou couldest be freed from serving an Infidel use it rather but if thou canst not here is thy comfort he that is called being a servant is the Lords free-man therfore brethren let every man wherin he is called therein abide with God 1 Cor. 7.20.21.22.24 So a subject being called is not freed of his obedience to Civill Government although he were effectually called under Infidel Governours it is in this case as it is with outward riches the people of God onely have a true right to them all by Christ so that all the riches in the world is theirs all is yours and ye are Christs 1 Cor. 3.21 And what others have they are but usurpers yet beleevers must not presently goe and take these outward things from any man although he be never so wicked So it is with places of Masters or Magistrates although never so wicked yet while they are in it we ought to yeild obedience to them for saith Peter Cervants be subject to your Masters with all feare now marke not onely to the good and gentle but also to the froward 1 Pet. 2.18 Seventhly they object that Kings and Magistrates are as sheep and Ministers are as Pastors and Shepherds therefore say they Kings are under Ministers as the flock is under the Shepherd I answer in the Prophets or Pastors consider two things first their persons secondly their Ministery now in regard of their persons all of them are subject to their Princes and that for conscience sake but in regard of their Ministry Princes and Magistrates are to be subject both when the Word is taught the Sacraments be administred all must submit themselves unto it even as a mean man being a Serjeant may arrest a Baron Earle or Duke neither may they resist him because he commeth with the Princes authority to which he must yeild himselfe though not unto the person of the Serjeant So must Magistrates submit unto Ministers comming not in their owne name but in the name of God and Christ now this must be marked that Magistrates are not simply subject to the Ministry but so far as they teach the word truly and rightly administer the Sacraments the which if they doe not they have power to reforme or depose such ministers as shall faile in their administration and in this regard Magistrates are called Shepherds The Lord saith Cyrus is my shepherd Isa 44.28 Though otherwise he be a sheep so far as he is truly taught by the Minister For they may say to the King and to the Queeno humble your selves Jer. 14.18 And Herod feared John and did many things and heard him gladly Mark 6.20 Thus we see that all men are to submit themselves to the Magistracy or Civil Government and to the positive Lawes of the Land Now the Romish Clergy are not enemies to Civil Government as it is government but as it is in the hand of Civil Magistrates so that their drift is not to put it downe but to remove it from the Magistrates to themselves that they might make all Magistrates their vassals Secondly prophane people doe allow of civil government in their judgment but they would have some liberty to intrench upon it in their practise Thirdly Anunomians and Ean●lifts are enemies to the eternall law of God which is the ground and foundation of the civil law which while they take a way the foundation of necessity the whole building must needs fall So they although they wil not openly say that they are enemies to civil government yet by accident they are enemies to it in their way seek to overthrow it 4 the independant people or the Brownists who will have Kings and Rulers and Magistrates to have no hand in matters of religion but all to be servants to the persons of beleevers and so they deny Cesar his due which is to have power over the outward man both of words and actions body and goods although he hath no power over the things of God which are their soules and consciences faith and all the graces of Gods spirit that are wrought in the heart yet we must obey them for conscience sake Rom. 13.5 Not as to bring these things of God under their command but obeying because God commands it even from the heart as to the Lord Col. 3.23 Fiftly the Anabaptists who are absolute enemies to civil government to them 〈◊〉 chiefly intend yet all the the rest doe something dash against civil government and the most of them do expect a time under the Gosoel in