A Confutation of the ANABAPTISTS, AND All others who affect not Civil Government; Proving the lawfulness of it: and a full Answer to all their Cavils, that are, or can be made against it.  
WITH A Nutcracker for an unnatural Nut, whose Shell is as hard as the Scales of Leviathan, and the kernel of his heart as hard as a piece of the nether Millstone, job 41.15.24. yet the hammer of God's Word that breaketh in pieces the Rocks, jer. 23.29. will break this Nut, that all may see the devilish kernel that is in it.  
Also Arguments against the Anabaptists, proving that Infants borne of Christian Parents ought to be Baptised: With a full Answer to all their Cavils that are (or can be) made against it.  
Imprimatur Ja. Cranford.  
And thou Ezra, after the wisdom of thy God, that is in thine hand, set Magistrates and judges, which may judge all the people that are beyond the River, and whosoever will not do the Law of thy God, and the Law of the King, let judgement be executed speedily upon him, whether, it be unto death, or unto banishment, or confiscation of goods, or to imprisonment,  Ezra 7.25, 26. 
Put them in mind to be subject to Principalities and powers, to obey Magistrates, to be ready to every good work,  Titus 3.1. 
They sent them Peter and John, who when they were come, prayed for them that they might receive the holy Ghost, for as yet he was fallen upon none of them only they were baptised in the Name of the Lord jesus,  Acts 8.15, 16. 
Then Peter said unto them repent and be baptised every one of you, and ye shall receive the gift of the holy Ghost, for the promise is unto you, and to your children,  Acts 2.38, 39 
LONDON, Printed by M. O. for T. Banks, and are to be sold in Black Friars 〈…〉   

To the Reader.  
Christian Reader,  
THE main cause that moved me to undertake this Work is this; many faithful Christians, and loyal Subjects are blamed to be enemies to Civil government, as also myself bearing a part of that reproach with them: now to clear both myself and others in these divided and distracted times, I thought it not amiss to discover them, and to make them known who they be that despise dominion, and speak evil of dignities, Judas 8. that faithful Christians and loyal subjects may not be blamed, who are subject to Principalities and Powers, and willing to obey Magistrates, and ready to every good work, Titus 3.1, 2. Who every day that passeth over their heads put up prayers and supplications, intercessions and giving of thanks at the Throne of grace for Kings, and all in authority, that we may live a quiet and peaceable life, in all godliness and honesty 1 Tim. 2.12. And as for me, God forbidden that I should sinne against the Lord in ceasing to pray for them, 1 Samuel 12.23. Tet God's people were always blamed to be enemies to civil authority. Ahab said to Elijah, Art not thou he that troubleth Israel? 1 Kings 18.17. And saith Haman that great Courtier, There is a certain people scattered and dispersed among thy people in all the Provinces of thy Kingdom, and their Laws are divers from all people, neither keep they the King's Laws, Esther 3.8. Nay further, this Court-flatterer so prevailed with the King to get Letters sealed with the King's seal, to destroy, to kill, and cause to perish all Jews, both young and old, little children and women in one day, even upon the thirteenth day of the twelfth Month (which is the Month Adar) and to take the spoil of them for a prey, Verse 13. And it was told the King saying, Daniel, one of the captivity of the children of Judah, regardeth not thee, O King, nor the decree that thou hast signed, and so was cast into the Den of Lions: but in the morning the King comes to the mouth of the Donne, and calls Daniel; to which he answered, O King, live for ever, my God hath sent his Angel, and hath shut the Lion's mouths, that they have not hurt me, for as much as before him Innocence was found in me; and against thee, O King, have I done no hurt, Daniel 6.13.20.21.22. And Paul was accused to be a pestilent fellow, and a mover of sedition: but when the trial came, neither against the Law of the jews, nor against the Temple, nor against Caesar had he offended any thing at all, Acts 24. ●. 25.8. Nay further, they said of Christ himself to Pilate, If thou let this man go, thou art not Caesar's friend, for he speaketh against Caesar: john. 19.12. Yet Christ, although he was a true heir to the Crown and Kingdom of the jews, shown himself loyal to Civil Government, saying, Render to Caesar the things that are Caesar's, and to God the things that are Gods, Matthew 22.21. And he paid tribute to avoid offence. Matthew 17.26, 27. although an heir to the Crown, and free from Tribute; Thus in all ages, both all the faithful, and Christ himself was blamed to be enemies to civil government: And now I come to our own age, witness those three Worthies, and faithful servants of jesus Christ, who pleading for God and the King, and declaring how those Traitorous Prelates did entrench upon the King's prerogative in many particulars; these men venturing lives and states, and all outward comforts, through a tender affection they had to their Prince, as not being able to endure to see the wrong done to him, and be silent; and yet for speaking, and declaring those Traitors, they were punished altogether, although they did express such Loyalty that I think their examples are not to be paralleled; witness that renowned Doctor Bastwick, who laboured to maintain the honour, and dignity, and prerogative Royal of our Sovereign Lord the King; saying, Let the King live for ever: Had I a thousand lives, I should think them all too little to spen● for his Majesty's Royal Prerogative: and had I as much blood in my veins as would swell the Thames, I would shed it every drop in this cause: And then wishing the people not to be discouraged, nor daunted at the Prelate's power, but bid them labour to preserve innocence, and keep peace within, and go on in the strength of your God, and he will never fail you in such a day as this: Then saith he, as I said before, so I say again, had I as many lives as I have haire● upon my head, or drops of blood in my veins I would give them up all for this Cause. Yet all this could not free them from sufferings, although Mordecai had saved the King's life from the hands of Traitors, yet no honour is done to Mordecai: But the Lord hath all these things upon the File, and in his due time he will cause the King to read the the Chronicles, to find out that which Mordecai hath done, and requite it, Esther 6.1. For behold thy servants are ready to do whatsoever my Lord the King shall appoint, 2 Samuel 15.15. Not as men-pleasers, but as the servants of Christ, doing the will of God from the heart, with good will doing service, as to the Lord and not to men, Ephesians 6.6.7. For we must be subject, not only for wrath, but for conscience sake, Romans 13.6. Yet not as bringing the conscience under any humane power, but as in obedience to God's command, who is the only Lord of Conscience, he saith, Let every soul be subject to the higher powers, Verse 1. Submit yourselves to every Ordinance of man for the Lords sake, whether it be to the King, as supreme, and to Governors sent by him, 1 Peter 2.14.15. And we honour and reverence them as the Deputies of God: for the powers that be are ordained of God, & their place is God's Ordinance, Verse 2. He saith, By me King's reign, and Princes decree justice; by me Princes rule, and Nobles, and all the Judges of the earth, Proverb; 8.15, 16. All Princes judges, and Magistrates bear the name of God, as being clothed with his authority: GOD standeth in the Congregation of the mighty, and judgeth among the Gods, I have said ye are Gods; Psal. 82.16. Also we reverence them from God's command, which saith, Fear God and honour the King, 1 Peter 2.17. Yea we must fear God and the King, not with a slavish, but with a filial fear, My son fear thou the Lord, and the King, Prov. 24.21. Thus we are highly to esteem of civil government; for as the breath of our nostrils is the Lords anointed. Lam. 3.20. And when David would go forth to war himself, the people answered, Thou shalt not go forth, for if we fly away, they will not care for us, neither if half of us die, will they care for us; but now thou art worth ten thousand of us, 2 Samuel 18.2.3. So then our lives and states, and all we have is not too dear to do him service. Now such a one is a faithful Christian, and a loyal Subject: but because some are like the unjust judge, who neither feared God, nor regarded man, Luke 18.4. Yet they would be thought to be faithful Christians and loyal subjects: therefore to make them manifest, I shall first show negatively who they are not, and then I will endeavour affirmatively to show unto you who they are.  
First, they are not that profane blaspheming ●rout that cling about his Majesty, who in their common talk dare Jehovah to his face to damn and sink them to the pit of Hell: but can these that are enemies to GOD and to themselves be either faithful Christians or loyal Subjects? it is impossible. Such as these, saith the Prophet, being in any strait, as when they are hungry, they will curse their King and their God, and look upward, Isaiah 8.21. And did not those many of them at the fight at Newburie breath out their last breath, blaspheming GOD and cursing their King? but as they love cursing so let it come unto them: as they cloth themselves with cursing like as with a garment, so let it it come into their bowels like water, and like oyl● into their bones, Psal. 109.17, 18. But although these men swear, yet faithful Christians and loyal subjects fear an Oath, Ecclesiastes 9.2, They know that because of swearing the Land mourneth, Jeremiah 23.10. They tremble at that flying rout that is sent into the house of the thief, and into the house of the swearer to cut them off, Zechariah 5.3. Neither dare they curse the King, no not in their thought; for a Bird of the air shall carry the voice, and that which hath wings shall tell the matter, Ecclesiast. 10.20. It is written, that thou shalt not speak evil of the Ruler of thy people, Acts 23.5. Then those that cannot keep their tongues from swearing and their hands from stealing, declare plainly how they despise civil government, and those Laws that should restrain those cursed practices, these licentious sons of Belial, who seek to overthrow civil government by violence. But I shall be more brief in the rest, because I am but in the Preface.  
Secondly, the Romish Clergy or the Prelacy are enemies to civil government, who exempt themselves from under their power, and not only so, but they seek to take the power from the Magistrates to themselves, and so to make them their vassals: their cavils I have answered distinctly in this Book.  
Thirdly, the Antinomians and Familists are enemies to civil government, who seek to overthrow the eternal Law of God, on which the civil Law is built: now if these men take away the foundation whereon all our Laws are built, what do they else in this, but seek to overthrow all civil government, that they may more freely satisfy their licentious affections?  
Fourthly, the Brownists, who call themselves Independent; there be many Sects of them, since Browne first breached that Schism: some follow Smith, some johnson, some Robinson, some Ainsworth, but they all dash one against another, and all excommunicate themselves from the Church of Christ: and, suiths Pager, three or four hundred Brownists have brought forth more Apostate Anabaptists and Arrians sometimes in one year than ten thousand members of the Reformed Dutch Church in Amsterdam hath done in ten years, though tempted by seducers as much as any others: of this he was an eyewitness, being then and there a member of the Classical Assemblies; see his Epistle to the Arrow against the Brownists. They deny that Magistrates should have any hand in Religion, or the work of Reformation: they affirm that Christian Princes and Magistrates have no more to do in or about the Church than Heathen Princes: but here they entrench upon civil government, denying Caesar his due: thus they would have civil government lessened, or limited. The Popish Clergy, they would have civil power removed from the Magistrate to themselves: profane people would have it connived at, in respect of themselves; and Antinomians seek the violation of it by accident, in seeking to make void the Moral Law of God. Yet my purpose in writing this book was not to meddle with any of these; but as they set upon me in the pursuit of those grand enemies of civil government, which are that wicked generation of the Anabaptists; these are they to whom I chiefly bend the whole drift of my disputation, as being absolute enemies to the essential being of civil government. It is neither conniving, nor limiting, nor removing that will serve their turns, unless they have an utter extirpation of it: so than all the rest do some way or other dash against civil government: but these are professed enemies to it. Hence I conclude that none of these are the men whom I intent, when, I say, they are faithful Christians, and loyal subjects.  
Now I answer affirmatively, that those faithful Christians and loyal subjects are those people that are faithful to Luther's Protestation, and to calvin's Jnstitution: the first of these was the original cause from whence the name of Protestants did first arise: for when Luther did first renounce that strumpet of Rome, he caused them all that were with him to enter into a Protestation against all Popery, and popish Innovations; and all that took it were ever afters wards called Protestants: and we in this Kingdom have taken the very same Protestation against all Popery and popish Innovations; and I doubt not but we have many amongst us who will hazard lives and states and all they have, to maintain that Protestation, and through God's mercy will prove themselves good Protestants. Now for calvin's Institution, I do not call it so, as if he had made it of his own head, but as a faithful servant of jesus Christ, he hath faithfully declared all the counsel of God, as Paul did, Acts 20.27. that all may see what a Church Christ hath instituted in his word, and the great blessing of God upon this man's labours, and upon all that walked in the same steps.  
Dear Christian and loyal subject, thou that endevourest to have a conscience void of offence both towards God and towards men, Acts 24.16. Thou that renderest to God his due, and to Caesar his due; thou that obeyest both the first and second table of the Law, thou that fearest God, and honour'st the King, and submittest thyself to every ordinance of man for the Lords sake, I say to thee, Be faithful to the death, and thou shalt have the Crown of life, Rev. 2.10. Ye shall be hated of all men (saith Christ) for my name's sake, but he that holdeth out to the end, the same shall be saved, Matth. 10.22. And for those that do in any case dash against God's Law, or man's Law, I would entreat them to read this Book with an impartial eye, and it may be they may see their error; and if so, than I would entreat them to imitate the faithful Christian and loyal Subject; and so as they grow in strength and wisdom, they shall grow in favour with God and men, as our perfect pattern did, jesus Christ, who said, learn of me who am meek and lowly in heart, and you shall find rest for your souls, Matth. 11.29. And so I commend thee to God, and the word of his grace, which is able to build thee up, and to give thee an inheritance among all them that are sanctified, Acts 20.32. Now the God of pe●ce, that brought again from the dead our Lord jesus that great Shepherd of the sheep, through the blood of the everlasting Covenant, make thee perfect in every good work, to do his will, working in thee that which is well pleasing in his sight, through jesus Christ, to whom be glory for ever and ever. Amen Hebr. 13.20, 21.  
Thine in the Lord Jesus, THOMAS BAKEWELL.   

The Errata.  
Some faults have escaped the Pressc, and because the number of pages is not sot, I must direct thee to them by the letters on the lower and on the first, b. l. 20. for God r. Gods. On the backside, l. 5. for if. r. for. On the second, b. l. 1. leaveout to on the bakside of the second, d. l. 35. put in are. On the first, h. l. 25. put in called. On the backside of the second, h. l. 11. for of r. as, l. 40. for Prophet●r. paths. On the backside of the third, I. l. 35. put in not. On the second, k. l. 1. put in the means of. On the blank of k. l. 11. for Gervenus, r. Servetus. On the backside, l. 13. for Churches r. witnesses. On the first L. l. 8. put in the. On the backside, l. 36. for if r. that. l. 35. leave out no.   

A confutation of the Anabaptists and all others who affect not Civil Government, proving the lawfulness of it, and a full answer to all their Cavils that are or can be made against it.  
THere be two main arguments to prove the lawfulness of civil government amongst Christians.  
First, Civil government is very necessary, and that appears in many particulars, such as these; It is necessary to defend the outward worshipping of God, and to defend the sound Doctrine of Godliness, and the state of the Church; and to frame our life to the fellowship of men, and to fashion our manners to civil righteousness, and to procure us into Friendship one with another, and to nourish common peace and quietness. Now while we are here we stand in need of such helps, so then the thought of putting down Civil Government is outrageous cruelty, for we stand in as much need of it as of our bread and water, the Sun and the air, yea the dignity of it is fare more excellent; for if there were no civil government, men could not live together the outrageousness of man's nature would be so boundless: Again, if it were not for civil government it were impossible to uphold the true Religion, for all manner of wickedness would so abound, as Idolatry and Sacrilege against the name of God, and blasphemies against his Truth, and all manner of sin; For the man Micah had his house of Gods; In those days there was no King in Israel, but every man did that which was right in his o●●ne eyes, Judges 17.5.6. And he consecrated a Levite to Idolatry, & put ●●m in his house of God & said, now I know that the Lord will do me good: In those days there was no King in Israel, ver. 12.13. chap. 18.1. The Levites wife played the whore and went from him and was afterwards forced to death: In those days there was no King in Israel, Chap. 19.1.2.25. The Children of Israel had sworn saying, cursed be he that giveth a wife to Benjamin, yet they dispensed with their Oath and gave their daughters to them: In those days there was no King in Israel, every man did that which was right in his own eyes, Chap. 21.18.25. Now the civil government restrains all these outrageous abominations among the people, that common peace be not disturbed, that every man may keep his own in safety, that men may use their affairs together without hurt or danger, that honesty and modesty may be kept, and that among Christians there may be a profession of religion, and that among men may be a man like civility; So then this Ordinance of policy is to defend the true religion which is contained in the Law of God, that it be not openly and sacriledgiously broken and defiled.  
The second main ground to prove the lawfulness of civil Government, is taken from the honourable Titles that God is pleased to put upon it when he commends it unto us; Those whom it pleased God to put in the place of Magistrates, they are called Gods, I have said ye are Gods, Psal. 82.6. And this is of no small Importance, for thereby is signified that they have Commandment from God, and that they are furnished with the authority of God, and do altogether bear the person of God, whose place they do after a certain manner supply, see john 10.35. If the Scripture saith he calleth them Gods unto whom the Word of God was given, which is his word of Command, being a word of Authority; what is this else but to decla e that God hath committed his basinesse to them, that they should serve in his Office as Moses and jehoshaphat said to their Judges, whom they appointed in every City of judah, that they should sit in judgement not for man, but for God, Deut. 1.16. 1 Cron. 19.6. And so to the same purpose the wisdom of God affirmeth by the mouth of Solomon, that it is his work that King's reign, and Princes decree justice; By me Princes rule, and Nobles, and all the judges of the earth, Prov. 8 15.16.  
This plainly declares that the government of all things in earth that is in the hand of Kings and other Rulers, is only from the Providence and the holy Ordinance of God to whom it seemed good so to order the matters of men, forasmuch as he is both present and Precedent among them, in making of Laws, and in executing uprightness in judgements: This also Paul affirms & reacheth when he reckoneth Governments among the gifts of God, which being diversely distributed according to the diversity of grace, and aught to be employed of the servants of Christ to their edification, Rom. 12.8. And although he there properly speaketh of a Counsel of grave men which in the Primitive Church were appointed that they should have the rule of ordering the public Discipline, which Office the Apostle calleth Government, 1 Cor. 12.28. Yet forasmuch as we see that the end of civil power tends to the same end, therefore we need not doubt but that he commendeth unto us all kinds of Governments, but see Rom. 13.1. Where he purposely maketh a full discourse of that matter, for there he showeth that Power is the Ordinance of God, and that there is no Powers but they are ordained of God, and that Princes themselves are the Ministers of God, for a praise of them that d e well, and for a terro●r to evil doers. Hence I conclude, that civil Government is a calling not only holy & lawful before God, but also the most holy and most honourable calling of all other in the whole life of men; yet saith Mr. Perkins on his Commentory on jude page 110. many Libertines sprung up in the Apostles days, such as Simon Magus, and his Disciples, who taught that men might lawfully commit fornication: So also the Disciples of Basilides Eunomius, and the Gnostics, Heretics who taught that men might live as they list, seeing now such liberty was procured them, being freed from being under the Law any longer, which sin died not with those cursed heretics, but the Devil hath in these last days revived it, especially in 4. so●s of men.  
First, the Libertines of this age, who hold with the former, that being under grace, they are freed from the obedience of the Law. Secondly the Anabaptists, who upon consideration of the liberty 〈…〉 that civil Jurisdiction & to Magistracy is unlawful, as also to make war, and take an Oath before a Magistrate, these (saith he) are dangerous enemies wheresoever they be, both to the grace of God, and to the good of men, for where the civil sword ceaseth, there can no society stand in safety. Thirdly, another kind of Libertines are the Papists with their whole Religion, being open enemies to the grace of God, turning it into wantonness and liberty of sinning against him divers ways: First, God having of his grace given unto the Church a power of the keys to open and shut Heaven, but their religion hath turned it into an instrument of profaneness, in setting up a new Priesthood to absolve and forgive sins, properly in offering a Sacrifice both for the quick and dead, and so abolishing the Sacrifice of Christ. Secondly, of injustice, for by it they depose Kings and Princes, and they free Subjects from their Allegiance, and they stir them up and encourage them to conspiracies and rebellions, and they maintain Factions, Civil Wars and Seditions, and all by virtue of their power. Thirdly, of horrible Covetousness, by selling of pardons for thousands of years, by which Craft they have gotten the third part of the Revenues of Europe into their hands, which proveth plainly that they turn the grace of God into a liberty of sinning against him.  
The fourth sort of Libertines, are carnal and formal Protestants, who turn the counsel of God's election into wantonness, saying, if I be elected to salvation, I shall be saved, let me live how I will, but if I be not elected, I shall not be saved, lot me do what I can.  
Secondly they turn the mercy of God into wantonness, in saying God is merciful, I will deser my repentance, for at what time soever a sinner repenteth, God will put all his sins out of his remembrance: Therefore they will not repent yet, saying, what young Saints and old Devils, thus they cast away the timely acceptance of God's mercy with a scornful reproach.  
Thirdly, some under pretence of brotherly love spend all that they have in wantonness, riot, excess, gaming, and company keeping to the begge●ing of themselves and their Families.  
Fourthly, others under a pretence that the Jewish Sabbath is abbrogated by Christ, and now there is no distinction of times, hence they will keep no Sabbath at all.  
Fiftly, some others say where sin abounded, grace abounded much more, Rom. 5.20. Therefore say they, let us continue in sin that grace may abound: But all these turn the grace of our God into wantonness, and therefore by the just judgement of God for committing such things are worthy of death, yet they not only do the same, but take pleasure in them that do them, R●m. 1.32.  
Now these Libertines for the better encouragement of their Disciples in evil, they tell them they shallbe illuminated & deified, such great matters they promise them, and by this means make them the children of the Devil sevenfold more than they were before: and for the Romish Clergy they have been very large in their pr●mises unto their hearers. They tell them that they shallbe able to satisfy the justice of God for their sins, yea, and to merit everlasting life, and not only so, but they shallbe able to do works of Supererogation, that is, they shallbe able to do more than the law of God requires of them, yea, for a little money they shall have a toleration to break any of God's Commandments, and to reject them at their pleasure, much like to the old Pharisees, when God's law said: He that curseth father or mother shall die the death; but these men will say, although he honour not his father or his mother he shall be free, Mat 15.46. These Achans have a long time troubled our Israel: They neither fear God nor regara man, Luke 18.4. They despise all government both of God and man, divine and humane.  
Divine government is the absolute power of God, whereby he makes laws to bind the conscience, and that under pain of life or death eternal; Now this is the power of the whole Trinity, but the administration of it is committed to the son, this divine law of God is despised by Libertines, or as now they are more commonly called Antinomians, and by Anabaptists, Papists, and profane Protestants, yet at this time I intent not to call them to an account for despising of that government alone, as in itself, but there is another kind of government despised of these men, which is a humane government, for the Apostle saith: Submit yourselves to every ordinance of man for the Lords sake, whether it be to the King as supreme or unto governor's scent by them, 1 Pet. 2.13, 14. This is that government which is so much despised, especially by the Anabaptists, to them I chief 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 civil 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 soul 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 war in way of protection or otherwise.  
The reason why this power of the sword is added, is this, to put a difference between 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 itself, whereby the civil Magistrate may command in his own 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 himself, I say unto you, but Christ alone, Math. 5.  
Secondly, the authority of the civil Magistrate is in himself, but the authority of the Minister is not in himself, but in Christ, so then the civil Magistrate may command obedience to himself, but the Minister commandeth it to God.  
Thirdly, the civil Magistrate hath power over the outward man, but the Minister hath power only to counsel, persuade 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 Schools and Families, which have a power of commanding, but not of the sword.  
Lastly, I add 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 soul and body, which standeth in two things, First, true Religion, Secondly, civil justice, both which are by the magistracy maintained,  
Now here it may be demanded, how fare the power of civil government reacheth. I answer, over all causes, things, and words of men, whether Civil, or Ecclesiastical, over Temporal 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 book of the Law before them when they sit upon the Throne of the Kingdom, and it must be with them, and they must read therein all the days of their lives, that they may learn to fear 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, josiah kept the Passeover and commanded others to keep it, 2 Chron. 35.1.16. and K. Asa commanded judah to seek the Lord God of their fathers, and to do the Law and the commandment, and he took away the Altars of the strange Gods, and the high places, and broke 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 took away all the abominations out of all the Countries that pertained to the children of Israel, and he made all that was present to serve the Lord their God, Cham 34.33. Israel served the Lord all the days of Joshuah, and all the days of the Elders that outlived 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 own heart, which shall fulfil all my will, Acts 13.22. And so when he was King, he did not only reform his own Family, that no liar should dwell in his house, nor deceitful person should tarry in his right, and slanderers he would cut off, and proud persons he would not suffer: the faithful should dwell with him, but yet this is not all (mark saith he) I will early destroy all the wicked of the land, and cut off wicked doers from the City of the Lord, Psal. 102.  
Thirdly the command of God, goes down to the house of the King of judah, and speak unto him this word and say, hear the word of the Lord o King of Judah that sittest upon the Thro●e of David, execute judgement and righteousness, and deliver the spoiled out of the hand of the oppressor, do not 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, fearful judgements are threatened, Jer. 22.3.4.5. & 21.11.12. And (saith David) Be wise o Kings, serve the Lord, kiss the Sun lest he be angry, Psal. 2. Fourthly, the Lord hath promised that Kings under the Gospel shall be nursing Fathers, and Queens 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 Crowns 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 hear the Schism of Brownie, those independent people will set upon me, who tell us that Christian Princes and Magistrates have no more to do in or about the Church then heathen Princes; I answer, but every faithful 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 heresy 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 judah mentioned before, who meddled 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 Shadows; but this is a wicked error for us to exclude any particular calling that is lawful, especially such an eminent calling as that of the Magistracy, from 〈◊〉 any hand in the work 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 aswell as now.  
I once demanded of some of the chief of them in that way what Christ was to the Church of the Jews, 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 Zion, Psal. 2.6. The Lord said unto my Lord (saith King David) Psal. 110.1. Yea before the Law was given when Abraham sat in his Tent door, he lift up his eyes and looked, and lo 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, pass 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 jacob Gen. 32.24.28. & Exod. 23.20. joshua 5.14.15. He is called the King of jacob, and the King of Israel, and wisdom which is Christ saith, By me King's reign, and Princes decree justice; By me Princes rule and Nobles, yea all the judges of the earth, Pro. 8.12.15.16. So that then Kings were God's Deputies on earth aswel as now: But will they debar that honourable calling of the Magistracy from having any hand in the work of Reformation of Religion under the Gospel, how will they answer such places as these, They shall bring thy sons in their Arms and thy daughters shall be carried upon their shoulders, and Kings shall be thy nursing Fathers, and Queens shall 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 godliness and honesty, 2 Tim. 2.1.2. Then must we pray that Kings and those in authority may be a means to help us to lead a peaceable, quiet, honest and godly life, and then say presently that they have no more to govern us in a godly life, than heathen Princes, but Kings must read in the Law of God all the days of their life, that they may learn to fear the Lord their God, and keep all the words of this Law, and do them, Deut. 17.10 19 If this doth not satisfy, see one place more, 2 Sam. 22.3, The God of Israel said, the Rock of Israel speak to me he that ruleth over men must be just, and not only so, but ruling in the fear of God. If this sufficeth not, let them show whem or where any lawful calling was debarred 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 work, and commended but their Nobles, are branded for this, that they put not their necks to the work of the Lord, see Nehem. 3.5.  
I grant that Ministers are to inform the Church what is the will of God concerning Reformation but the Church and People are to do it in obedience to God's 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 work of Reformation, and shall Christian Kings be barred from it, shall those without the Covenant and without Grace do it, and shall not Christian Kings and Magistrates being in the Covenant and in the state of grace do it? those that are not blind may see their folly.  
In the next place it will be demanded whether Magistrates have the same authority in Ecclesiastical things as in Civil: I answer, no, there be two differences to be marked; First in civil causes it ordereth all, and executeth all, but in Ecclesiastical it hath power to order all, but not to execute them, the Magistrate indeed ordereth and prescribeth an all, but the Min star is he that executeth in Ecclesiastical causes. Secondly, Civil 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 God's spirit wrought in the heart, civil 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 Ecclesiastical as Civil, 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 & governor: Now if it be demanded how many kinds of Civil Government there be, I answer, it is of three sorts, first in one person, which is a Monarchy. 2. In more than one, when the government is in a few States and Peers, this may be called Aristocrificall. or a Parliamentary way of government. 3. When it lies in the body of the People, this is called a popular government by one of these three is every Commonwealth governed.  
Here I need not to dispute which of these is the best kind of government for a Christian Commonwealth to be governed by. I suppose a popular government is the way to sedition and to Civil wars, and mutinies in a Commonwealth, and monarchial would be a very heavy burden for a free Nation to bear, when Reheboam told them he would make their yoke 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 God's word, and most comfortable & beneficial to all the people, when the three States are assembled, the King entering 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 anointed David King over all Israel, 1 Chro. 11.3. And when Joash was anointed King, all the chief 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, 3. Now this Covenant between the King and the representative body of the Kingdom binds all in obedience, see Iosh. 9.18, 19.20. What the Princes of Israel then did, if Saul although a King, and many hundred of years after, shall presume to break this Covenant, his house and Kingdom shall sinart for it, see 2 Sam. 21. Nay, although the covenanting with those people was a sin, and many of the people murmured at it, yet it being made, must not be broken, which doth at this time charge us all to be under this Nationall Covenant, considering the representative body of the Land have solemnly taken it, although some refractory people refuse it and murmur at it, yet this will not free any from observing of it, Deut. 29.14, 15.  
The Oath of the Kings of England taken out of the Parliament Role, 1. H. 4. N. 17.  
The form of the Oath wont and accustomed to be taken at the CORONATION.  
YOu shall keep the Church of God, the Clergy and the people entirely in peace and concord in God, according to your power. He shall answer, I will keep them.  
You shall cause equal and right justice in all your judgements, and discretion in mercy and truth, according to your power. He shall answer, I wild●●e it.  
You shall grant just Laws and Customs to be kept, and you shall promise those shallbe protected by you, and to the honour of God, to be strengthened, which the Common people shall choose according to your power. He shall answer, I grant and promise it.  
And the people bind themselves to the King in the Oath of Allegiance.  
BUt now step out the Anabaptists, who despise government, saying, all swearing is unlawful; for say they, Christ saith, swear not at all, Mat. 5.34. I answer, that is meant in our communication, which must be Yea, yea, and nay, nay v 37. Again, God commands swearing as a part of his worship, saying, Thou shalt fear the Lord thy God, and serve him, and shalt swear by his name, Deuteron. 6.13. & 10.20. Now Christ came to do the will of his Father, john 5.30. And not to contradict it as our Anabaptists blasphemously affirm, while they say, Christ here flatly forbids swearing, which was commanded by God as a part of his worship: but see how these wicked people would make a breach of Unity in the very Trinity between God the Father, and God the Son; then well may these blasphemers make rents and divisions in Kingdoms and Common wealths. Again, the Apostle is so far from denying the lawful use of swearing, that he gives a sufficient reason to prove the lawfulness of it in some cases for saith he men verily swear by the greater, and an oath for confirmation is the end of all strife, Heb. 6.16. Again, we have many examples of them that have sworn upon some occasions, both out of the old Testament and out of the New, Gen. 21.23.31.53. Rom. 9.1.2 Cor. 1.23. 2 Kings 6.31. This may suffice to prove that swearing in some cases is lawful.  
Now to know what an oath is, we shall see by the parts of it, which are two, Confession and Imprecation: Confession is threefold, though for the outward form the words be few: First, a man confesseth that which he sweareth to be true in his conscience. 2. That God is a witness not of his outward action and speech, but also of his particular conscience. 3. That God is an omnipotent Judge of all, and of him that sweareth, and able to justify him if he swear truly, or otherwise to condemn him eternally if he swear falsely, these things are confessed by him that sweareth.  
The second thing in an oath is Imprecation, which is a prayer to God for two things. 1. That God would be witness with him that sweareth, to testify that he sweareth truly, and according to his conscience, so Paul did, Rom. 9.1. I speak the truth in Christ, I lie not, my conscience bearing me witness in the holy Ghost. 2. a man prays that God would become a Judge to curse him with eternal wrath, if he swear falsely, thus did Paul, 2 Cor. 1.23. I call God to record upon my soul; and the form of swearing in old time was the using of this imprecation, God do so to me, and more also if I do not thus and thus, 2 Kings 6.31. Thus you see what an oath is: Now it may be demanded, when be the times, and in what cases we may lawfully swear, seeing we may not swear in our communication.  
I answer, a man may lawfully swear, when the Magistrate ministereth an oath unto a man upon a just occasion, for the Magistrate hath the power of God in this case, and therefore when he justly requires it of a man, than he may lawfully swear.  
Secondly, when a mans own calling general or particular, necessarily requires an oath, and that in four cases, 1. When the taking of an oath serveth to maintain, procure, or win unto God any part of his glory, or to preserve the same from disgrace, in this regard Paul moved with a godly zeal, used an oath for confirmation of his Doctrine, that the Churches to whom he writ, might be established in the truth, and so glorify God the more.  
Secondly, when his oath serveth to maintain or further his own or others salvation, or preservation in soul or body, in this case Paul calls God for a record unto his soul, that he came not to Corinth to spare them, 2 Cor. 1.23. And David to further himself in the way of salvation bound himself by an oath that he would keep God's Commandments, Psal. 119.106.  
Thirdly, when the oath serves to confirm and establish peace and society between party and party, country and country, Kingdom and Kingdom: Thus did Abraham and Abimilech swear each to other, Gen. 21.23. And Jacob and Laban, Gen. 31.53. And by virtue hereof do Subjects bind themselves by oath in Allegiance to their Princes, and soldiers to their Generals.  
4ly, when a man by oath may free himself, and can not otherwise from temporal losses, or procure to himself some temporal benefits which be of great weight and moment, then do men take an oath for confirmation to put an end to all strife, Heb. 6.16. For much strife and contention ariseth about worldly affairs, and in this regard, a man by oath may purge himself lawfully from infamy and slander: in these four cases a man may lawfully swear, not only before the Magistrate, but also privately, so it be with due reverence and good conscience, but in common talk or on light occasions, a man cannot lawfully swear, either by great or small oaths, for that it is to take the name of God in vain.  
Secondly it may be demanded, how must a man take an oath, when he is by a just occasion called to swear? I answer, there be three virtues or ingredients in an oath, which must not be wanting, jer. 4.2. Thou shalt swear, the Lord liveth in truth, in judgement, and in righteousness.  
First, truth, and that respecteth 2. things, 1. The matter whereto we swear, for God may not be brought for a witness to a lie, 2. It must be in truth, according to the mind of him that sweareth without fraud or deceit, and with intent to perform that truly which he promiseth thereupon.  
Secondly, we must swear in righteousness, which also respecteth two things, first the thing sworn to, that must be just and lawful, and according to God's word: secondly, the conscience of the sweater, for a man must not swear for a trifle, although the thing be true, but either by authority of the Magistrate, or upon some necessary cause of his lawful calling, and against this virtue do those sin that swear usually in their common talk, 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, aught 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 own person, he that sweareth, aught to see in his own conscience that he is fit to take an oath, and thereby to worship and glorify God; for he that sweareth aright, aught to have his heart smitten with fear and awe toward God, as in all other parts of his worship, Deut. 10.20. The fear of God and swearing are joined together, & therefore a profane man that hath no fear of God in his heart, ought not to swear, this may suffice our Anabaptists concerning the lawful use of swearing, especially that oath of Allegiance to Princes, wherein they are bound in subjection to Civil government which they despise, and so much for their first objection against the lawful use of Civil 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: Again, 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 civil; the former is the subjection of a slave or vassal, who is only to seek 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 she 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 usurp authority over the man, for Adam was first form 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, Goe 218. Therefore she was subject in the time of innocency: Again, in the time of innocency it was s●●d, increase and multiply, therefore by the light of nature there is a plain distinction between the father and the son, the one to rule, the other to obey, therefore 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 shall 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 joined with fear, grief and sorrow, this is that curse that came in by sin, and was not in innocency, for then subjection was delightful and full of pleasure; So then subjection itself is not a curse, but as fear, and grief and sorrow are joined 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 believer is in the Kingdom of Heaven even in this life; and further, they say in Heaven there is no King but God, therefore believers are to be subject to none but God and Christ: I answer, there be two kinds of Government upon earth, one is spiritual and inward, this is called the Kingdom of Heaven that is within you, which standeth in right 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 Son, for all are one in Christ, Gal. 3.28. But the other is actual 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 sustain two persons, and is to be considered first as a believer, and a member of the Kingdom of Christ thus he is equal to any believer, and any believer is equal to him. Secondly, he must be considered as a member of the Commonwealth wherein he liveth, thus he is either a Superior, or an Inferior, so than their reason were to some purpose if every believer were only in the Kingdom of Heaven but every one that liveth here is also a member of some Commonwealth, so that he must either be a Magistrate to rule others, or else he must be subject, and obedient to others whom the Lord hath appointed to rule them.  
Fourthly, they object that civil Government is full of cruelty, which having the sword in their hand, they destroy the bodies and souls of offenders in not giving them time of repentance, and therefore is intolerable among Christians: I answer, Moses and the Levites by God's commandment flew 3000. of the Israelites for worshipping the golden Calf, 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, God's wisdom and commandment must take place of man's reason, but he commandeth that the malefactor should die, that thereby the evil 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, therefore civil government is necessary, and aught to be obeyed.  
Fiftly, they object many places of Scripture, such as these, Gal. 5.1. Stand fast in the liberty wherein Christ hath set you free, from this they plead that they are freed by Christ from all obedience to Magistrates: I answer, the liberty which Christ hath procured us, is liberty of conscience, and freedom from the power of sin, Satan, death, hell and condemnation and therefore spiritual, but not from temporal or civil subjection.  
Sixtly, from Ram. 13.8. the Apostle saith, own nothing to any man but love, therefore say they, no obedience or subjection: I answer, there be two kinds of debts, 1. a civil debt occasioned by contract and bargaining between man and man, the second is a debt to which we are all bound by God's commandment, Law or Covenant; but this place is to be understood of the first of these so far as lies in our power, but we are bound still in subjection and obedience to the latter, and besides in this word love is comprehended all manner of duty whatsoever, therefore love is the fulfilling of the whole Law: For as love to God includes obedience, so doth love to man the same.  
Seventhly, from Mat. 17.26. Where Christ had demanded before of whom the Kings of the earth take tribute, whether of his own Children or of strangers, and Peter answered, of strangers, to which Christ replied, then are the children free; From hence they would gather, that there is no subjection due to Magistrates, because King's Sons are freed from paying Tribute: To this I answer, that Christ here speaketh of himself, who was by his birth the heir of the Crown and Kingdom of the Jews, and therefore by right was to pay none, neither did he but to avoid offence, but how doth this free othermen from their obecience to Magistrates?  
Eighthly, from these words of Paul, Ye are bought with a price, be ye not the servants of man 1 Cor. 7.23. I answer the Apostle here doth not free servants from their subjection and obedience to them that are their Masters, for (saith he) Servants obey in all things your Masters according to the flesh, Col. 3.22. But they must not make them absolute Lords over their souls and Consciences, and the graces of God's spirit in them, these are the things of God; Now, if our conscience move us to obedience, it must be from God's commandment and not from man's for ye serve the Lord Christ therefore do it hearty; but mark how, as to the Lord, and not to men, Col. 3.23 24.  
Ninthly, they object from these words of Christ saving, The Kings of the Gentiles exercise Lordship over them and they that exercise authority are called benefactors but ye shall not be so, Luke 22.25. But what of this, here was a strife among the Disciples which of them should be accounted the greatest, and Christ to suppress their ambition, told them that their ministry was not like to Kingdoms in which one man hath pre-eminence above the rest; but how doth this place hinder Magistrates of that subjection which is due unto them? It is clear from hence, that although the ministry should be equal, that one should not exalt himself above another, yet it ought to be so in Kingdoms, therefore civil Government is warrantable and lawful.  
Tenthly, they object, that believers are governed by the spirit of God, and so are able to govern themselves every way, and need not any government of man: I answer, it is one thing what we do, and another thing what we ought to do, we ought indeed so to live as not to need any governor's, but we do not live so, yea if believers could live so, yet were the reason nought, for the visible Church contains as well bad as good, hypocrites as well as sincere Christians, and therefore the best Churches stand in need of Magistracy for the punishment of evil doers, & for the praise of them that do well, yea the Church lying open to the malice of Satan and wicked men, standeth ever in need of Magistracy to protect it by force, or war, or otherwise.  
Eleventhly, they object that all Christians by the law of God are forbidden to kill, and saith the Lord, speaking of these times under the Gospel, that they shall not hurt nor destroy in all my holy mountains, Isa 11.9. I answer, Magistrates in executing justice, do not do it of themselves, but as they are Deputies to the Lord, they do but execute his will; jehosaphat said to the Judges, take heed what you do, for ye judge not for man, but for the Lord, 2 Chron. 19.6. Then they doing all things by God's authority, they ought not to bear the sword in vain, Rom. 13.4. Therefore David rehearseth this among the virtues of a King: To cut off the wicked of the Land, and all the works of iniquity from the City of the Lord, Psal. 101. This made Moses to forget his meekness, and David his gentleness, to do the justice of the Lord: The King that sitteth on the throne of judgement, spreadeth his eyes over every evil man. Again, a wise King scattereth the wicked, and bringeth the wheel over them Pro. 20.8.26. Take away the wicked from before the Throne, and the Throne shall be established in righteousness: An evil man seeketh only rebellion, therefore a cruel messenger shallbe sent against him, Pro. 16.12.17.11. Thus you see that magistrates may cut off malefactors by death, and yet be free from spilling blood, or the breach of that Commandment, which saith, Thou shalt not kill: Nay, it is their righteousness to cut off the guilty malefactor, and by so doing, they do keep their own hands pure from the blood that those murderers have shed, and on the contrary if they do not, they are guilty of most horrible wickedness, yet a Magistrate must take heed that he doth neither with rigorousness of mind wound them that he should heal, nor with a superstitious affectation of clemency, fall into most cruel gentleness.  
12. But they object, that under the Gospel Christians shall turn their swords into Plough shares, and their spears into pruning hooks: Nation shall not lift up sword against Nation, neither shall they learn war any more, Isa 2.4. To this I have given a large answer in that book entitled the Saint's Inheritance after the day of judgement, when the Saints shall inherit all things: but till the day that Christ shall come to judgement? wars shall never cease, they shall fall by the edge of the sword, but when shall this be? surely very near the end when there be signs in the Sun, Moon, and Stars, than they shall see the Son of Man in a cloud with power and great glory, but what of this? I answer, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand, Lu. 21.24.25.27.31. Now will you know when wars shall cease? I answer, when the Son of Man shall come with power, and great glory, then is that Kingdom of God at hand, in which there shallbe no wars, but then all that offend shallbe gathered out of his Kingdom, and cast into the furnace of fire, and the righteous shall shine as the sun in the Kingdom of their Father, Math. 13.41, 42, 43. Then wars shall cease when there shallbe none in that Kingdom that offends, but these offenders must be in the Church, till the very judgement day at the end of the world: The Angels which are the Reapers, shall take out those tares that did offend, and cast them into hell fire; then shall the second Adam restore to the Saints all the creatures in their first perfection, after that they are purified by fire, at that day the Saints shall inherit all things, and not before: For the first Adam by sin brought vanity and corruption upon all the creatures, but at that day the creatures shallbe purified and purged from their vanity and corruption, and then restored to the Saints alone, & so they shall remain for ever; for the Second Adam will restore again to the Saints all that they lost, and not as they are now corrupted & clothed with vanity: For the new heavens and the new earth which I will make, shall remain before me, saith the Lord, Isa 66.22. Of that Kingdom there shallbe no end, Luke 1.33. Now because the Church shallbe pestered with many enemies till the day of judgement, the sword of the Magistrate is necessary to keep down the seditious stirs of unquiet men, which trouble all Kingdoms with violent oppressions and heinous evil do, than Magistrates ought to defend them that are troubled, and to preserve the laws & discipline with purity, which is the only means to regulate such wicked men to better obedience; shall Thiefs that rob a few be punished, and shall they suffer whole countries' to be spoiled with robberies; so than the chief Magistrate is not only to suppress private injuries with judicial punishments, but also must defend with war the Dominions committed to his charge against any foreign invasion whatsoever, and such wars by the testimony of Scripture in many places are lawful.  
Thirteenthly, they object that in the new Testament is neither witness nor example which teacheth that war is a thing lawful for Christians: I answer, the same rule that was to the Jews remains still for Christians, and there can be no cause to the contrary why Magistrates should not now defend Christians aswel as they did the Jews. Secondly, we should not look for a full declaration of these things in the writings of the Apostles, for their purpose was not to frame a Civil State, but to establish and to settle the spiritual Kingdom of Christ. Thirdly, if Christ had intended that wars should end at his coming, he would have said to those Soldiers which demanded of him saying, what shall we do? Luke 3.14. I say his answer would have been this, cast away your weapons, and utterly withdraw yourselves from war, but he shows no dislike of their being Soldiers, only he counsels theat to be content with there wages, and to do violence to no man; yet by the way, I approve not of every light-occasion to be ground sufficient to go to wars, unless they be driven to it by extreathe necessity: For as Cicero, a heathen man said, our going to war should tend to peace, for war should be sought only, when no other means will procure peace: Lastly they ought not to go to war upon any private affection, but as they are sensible of some injury done to their Kingdom, which they are charged to keep in peace, for if any private affection should move them for wars, they abuse the power committed to them; which was not given them for their own Commodity, but for their Kingdom's benefit; thus they may use Garrisons and Fortifications to defend the borders of their Countries, and if any trouble arise, they may join their Forces together to suppress the common Enemy which would spoil their Kingdom, which they are charged to keep in peace and safety.  
The Apostle compares the fight of faith, that spiritual combat the child of God 〈…〉 corruptions, to the bodily fight with open enemies to the Church of Christ's which shows the lawfulness of wars undertaken by Christians for defence of their Religion, now the good soldier must give himself wholly to it, and strive lawfully, and he shall be crowned 2 Tim. 3 4 5. And we read of rare Christians that were Soldiers, the Centurion had soldiers under him, and yet he had such a saith, the like was not found in Israel, Mat. 8.9.10. And Cornelius was a devout man, and a Captain of the Italian Band, and he had devout soldiers under him, Acts 10.1.2.7. And Paul was guarded by a Band of soldiers, Acts 23.23.24. We read that Gog and Magog will compass the Camp of the Saints, Revel. 20.8.9. But what, shall not this Camp of Saints resist them? I saw the Beast and the Kings of the Earth, and their Armies gathered together to make war against him that sat on the horse, (mark) and against his Army, and the Beast was taken, Revel. 19.19.20. But what, was this done without any fight? did this Army of Christians, and this Camp of Saints stand all for cyphers? You shall see jerusalem compassed about with Armies, Luke 22.20. And there shall be wars, for all these things must come to pass, Mar. 24.6. It is spoken indefinitely, that if one King go to war with another, they ought to withstand him if they be able, Luke 14.31. As we would do against a thief, and not suffer our house to be broken up, Mat. 24.43. (saith Christ) I came to send fire on the earth, & it is already kindled, Luke 12.49. I came not to send peace, but a sword, Mat. 10.34. Then he that hath no sword, let him sell his garment and buy one, Luke 22.36. And resist unto blood, Heb. 12.4. Then those that think their lives too dear for Christ and his Gospel, are unworthy of either, Mark 8.35. & ill members both to Church and State.  
Hence we may gather, that if this be so, than Tributes and Taxes are lawful Revenues for Princes, which they may chief employ to sustain their common charges of their Office, and likewise use to their private Royalty and honour of their Princely state and dignity, as we may see by the examples of many holy Kings in Scripture, which according to the State of their persons which they did bear, were sumptuously maintained of the common charge, and we read in Ezek. 48.21. That there was a very large portion of land assigned to the King, etc. Yet again Princes should remember, that their treasure chambers are not so much their own private coffers, as the Treasuries of the whole People; therefore saith Paul, For this cause pay we tribute, for they are Gods Ministers, attending continually upon this very thing, to execute wrath upon him that doth evil, and he is the Minister of God to thee for good, render therefore tribute to whom tribute is due, Rom. 13. So then they may not prodigally waste and spoil what they are betrusted with, for if they do, it is manifest wrong to the people; nay it is no less than most cruelly and unnaturally spilling the blood of the people, for their Impositions and Subsidies, and other kind of tributes are but the supports of public necessity: Then to weary the poor Communality without cause, is tyrannical extortion, these things considered, do not encourage Princes to wasteful expense and riot, but rather it behoveth them with pure conscience before God to do all that they are bound to d'ye, lest by their wicked boldness they be despised of God; and they must be reached by them to whom it belongs, how much is lawful for them, neither is this Doctrine needless for private men, they must not rashly and stubbornly give themselves leave to grudge at the expenses of Princes, although they exceed common and civil measure, see Calvin Insti. 4.20.13.  
Here it may be demanded by what rule Civil Government is to be regulated: I answer, by the Civil and positive Laws of that Kingdom from which they receive their authority and dignity of civil Magistrates, these Laws are as strong sinews of Commonweals, or as Cicero calleth them, the souls, without which the Magistrate cannot stand, neither have they without the Magistrate any force, for the Law may be called a dumb Judge, and the Magistrate a living Law.  
Now the Jews had three sorts of Laws, the Ceremonial, which was to them a dark Gospel, showing forth Christ to them in dark Types and shadows, but blessed be God, the veil is taken away to us, and Christ is more clearly set forth to us since the publication of the Gospel, and Christ is come, the substance of all those dark Types and shadows. Secondly, they had the Judicial Law, which was the civil or positive Law of their Commonwealth; so answerable to this, we have our positive Laws of this Kingdom. Thirdly, they had the eternal Moral Law of God, which commandeth simply without guile to worship God with pure faith and godly life. Secondly, it commandeth to embrace man with unfeigned love, it is the true and eternal rule of all righteous walking both to God and men, and it is prescribed to men of all ages and times who are willing to frame their lives to the will of God, for this is his eternal and unchangeable will, that he himself should be worshipped of us all, and that we should mutually love one another; So than although the judicial or positive Laws of the Jews be taken away, yet the perpetual duties of the Moral Law abide for ever.  
Hence I gather, that every Nation hath that liberty left them to make such Laws as they shall foresee to be most profitable for them, but they must be framed after the perpetual rule of charity, they must be grounded upon the same foundation, although they may differ in the form-from other Nations: Now the Law of God which we call moral, is nothing else but a testimony of the natural Law that was written in the heart of man by creation, & some relics of it are still remaining in man, this moral law must be the mark, and end, and rule of all Laws; than whatsoever laws shall be framed according to that rule, and directed to that mark, and limited to that end, there is no cause why we should disallow them, although they differ from the Jewish Law, or one Kingdom from another in the administration of it: as for example; the law of God forbiddeth stealing, now the petialty of theft is set down in the civil laws of the Jews, to restore five oxen for an ox and four sheep for a sheep, Exod. 22.1. Now other Nations punished theft with recompense of double, the laws that followed afterwards made difference between manifest theft and that which was not manifest, and some proceeded to banishment, some to whipping and some at last to the punishment of death: Again, for false witnessing among the Jews was punished with recompense of equal pain Deut, 19.18. In some places only with great shame, in some places with hanging, in othersome with the cross; and for manslaughter, all laws universally do revenge with blood, yet with divers kinds of death: & for adultery, in some places were ordained great punishment, and in some lesser, yet we see for all this diversity, all tend to the same end, for they all agree togehter to punish those offences which the eternal law of God conde ones, as manslaughter, thefts, adulteries, false witnessing, etc. But in the manner of punishment they agree not, neither is it needful that they should, for in some Countries they must show vigour with horrible examples against man slayers or else they will be immediately ruined with murders and robberies, and sometimes punishments ought to be more severe then at other times, as in the time of was, all humanity would be cast away unless they then use unwonted fear of punishments; and some Countries are more addicted to some certain vice, which must be the more sharply punished to stop the spreading of it. Hence we must not conceive that the eternal law of God is abrogated, and new Laws made and put in the place thereof, and prefe red above it, for they are not preferred above it simply, but in respect of the times, places and Nations, neither was the Moral Law given by Moses, but to Adam before he sinned, and manifested in writing to Moses, not for the Jews only, but for all Nations, and to be the ground of all their positive Laws.  

Objections against our positive Law.  
FIrst, being the 14th. in number, they object against our laws and Magistrates, saying, that they are of no use for Christians, for we cannot lawfully crave their aid in any suit at law, because they are forbidden to revenge, or to have any controversy. I answer, Paul saith that he is the Minister of God for good, and he is so ordained of God, and for that very purpose, attending continually upon this very thing, Rom. 13.16. To defend us from the malice & injuries of mischievous men, therefore we ought to pray for those in authority, that we may live a quiet & a peaceable life, but unless it be lawful to use such help and benefit, they were given to us in vain from the Lord, and saith Demetrius, if any man have a matter against another, the law is open, and there are Deputies, let them implead one another; and if you inquire any thing concerning other matters, it shallbe determined in a lawful assembly, Acts 19, 28, 39 And saith Christ: Agree with thine adversary quickly while thou art in the way with him, lest thine adversary deliver thee to the judge, and the judge deliver thee to the Sergeant, and thou be cast into prison; verily I say unto thee, thou shalt not come out till thou hast paid the uttermost farthing, Math. 5.25, 26. Upon these words saith Mr. Perkins, Christ here alloweth of the Magistrate and sear of judgement, 1. Of his proceeding against the guilty, in delivering him to the officer, 2. Of the office of the Sergeant, 3. Of casting guilty persons into prison, 4. Of suing at the Law, when right cannot be had by other lawful means, but law must not be the first course that we take in seeking our right, we must rather suffer some wrong, and seek● to end the matter by friends, and use law, as Physicians use poisons, when gentle physic will not serve the turn, then in case of extremity, they do minister stronger physic, yea some poison itself, so when we cannot otherwise precure our peace and right, than we may lawfully take the benefit of the law.  
15. But they object, those which seek help at the Magistrates hands for themselves and others, do prevent that help which they should have from God their heavenly defender, I answer, not so, for the Magistrate is the minister of God ordained for this very end, to deliver his afflicted people from the cruel hands of wicked and malicious men; but they will reply in those words of Christ, saying, resist not evil, but whosoever shall smite thee on the right cheek, turn to him the other also, and if any man sue thee at the law, and take away thy coat, let him have thy cloak also. I answer, here Christ would have them suffer double injury, rather than go to law, especially when they seek to revenge themselves by law; all this I grant, and more also, for their whole life should be a continual bearing the cross, when one is gone to fit themselves for another; They must do good to them that do them wrong, and wish well to those that curse them, and, which is the only victory, overcome evil with good, being thus minded, they will not seek eye for eye, and tooth for tooth, as the Pharisees taught their Disciples to desire revenge; yet all this hinders not, but that a Christian may use the lawful help of the Magistrate to preserve their goods, or through their love and zeal to the Commonwealth, they may sue a malefactor at the Bar for his life.  
16. They will object that contendings in law are altogether forbidden & condemned by Paul, where he saith: Brother goeth to law with brother, and that before unbelievers; Now therefore there is utterly a fault among you, because ye go to law one with another: Why do you not rather suffer wrong, why do you not rather suffer yourselves to be defrauded? 1 Cor. 6.6, 7. I answer, Paul himself went to law with his adversaries, for said Paul, I stand at Caesar's judgement seate, where Taught to be judged, Acts 25.10. And he answered for himself, saying; Neither against the law of the jews, nor against the Temple, nor against Cesar have I offended any thing at all; for if I be an offender, or have committed any thing worthy of death, I refuse not to die, vers. 8.11. Then how can any wise man think that Paul went to condemn that which he himself did? if this were true, we might retort those words back upon himself, saying; Thou that judgest another, condemnst thyself, for thou that judgest, dost the same things, Rom. 2.1. And as the Jews said to Christ, Physician, heal thyself, slandering his holy and blameless life that never did amiss, neither was guile found in his mouth; and so Paul living in all good conscience both towards God and towards man, Acts 24.16. Yet these men would here fasten a reproach upon him, to teach contrary to his practice; well then the true meaning of Paul was this, that because the Corinthians were very much given to contentions and strive at law, and that before heathen Judges, which became a great scandal to their profession, in not showing Christian meekness one to another which they ought to do, yea they were so far from covering wrongs, that they greedily coveted one another's goods, and so provoked one another to wrath: so that here Paul blames their abuse of this ordinance, when every trifling matter was enough to make them run to the Court of Law, and the least occasion that could be, was enough to kindle strife and contention, and to reveoge themselves one of another; This Paul blames, but not the lawful use of this ordinance appointed of God to preserve peace and unity, so that you see in all this that civil government is both lawful and very necessary; then this may discover the wickedness of that man of sin the Antichrist, who sits in the Temple of God, and exalts himself above all that is called God, and showing himself that he is God, 2 Thes. 2.4. Thus against God himself, and against his Deputies who bear his name, he hath for many hundred years usurped a supremacy over civil government, being the highest rebellion that ever was in the world; for saith the Apostle: Every soul must be subject to the higher powers, Rom. 13.1. But let us hear what he hath to say for himself.  
First, he objecteth against this place, saying, that it is to be understood of those that to be subject, but the Popes themselves are exempted; To this I answer, if the Pope have a soul, he must be subject to civil government; this is not to bring the soul itself into subjection to civil government, but this is spoken of all men living, who have souls, those men, their words and actions, body and goods, are to be subject to civil government; but in this reply of his exempting himself from all subjection to civil power, he plainly shows himself to be that Antichrist who exalts himself above all that is called God, meaning all civil powers and Magistrates who are Gods Deputies, and who alone bear him name, Psalm 82.1.2. When they are upon the Throne of judgement, God judgeth among the Gods.  
Secondly, but they object that Vzziah the King burnt Incense upon the altar of Incense: Then Azariah the Priest went in after him, and fourscore Priests of the Lord that were valiant men, and they withstood Uzziah the King, and Azariah the chief Priest, and all the Priests looked upon him, and behold he was leprous in his forehead and they thrust him out from thence, 2 Chron. 26.17, 18.20. Here say they, the Priest deposed the King, and thrust him out of the Temple: I answer, Azariah resisted the King not by force or violence, but by word only and admonition, whereby they caused him to departed out of the Temple; for it is said, that he himself hasted to go out, vers. 20. Neither was he deposed from his government, but being by God stricken suddenly with a leprosy, he was by the law shut out from the company and society of men, and so disabled to govern, although the right of it still belonged unto him.  
Thirdly, they object that example of jehojada the high Priest who deposed Qu: Athaliah from her Kingdom, and set up young joash to be King, 2 Chron. 23. Hence they conclude that the Pope hath authority to depose Kings and Emperors: I answer, jehojadah the high Priest was next to the King in blood, 2 Chron. 22.11. And was one of the States of the Land, who deposed her not alone by himself, but by the common consent of all the States and Peers of the Land, see Chap. 23.1, 2. He indeed is chief named, because he was the chief of them in blood; neither did he set up joash, but helped to maintain his right which was usurped by Athaliah: in a word, he protected the right heir, but could not himself depose nor make over the Kingdom unto him; hence I conclude, that to exempt the Clergy from under the authority of the Civil Magistrate is rebellion.  
Fourthly, they object that Kings and Princes of their bounty have granted these privileges unto them. I answer, the law of nature acknowledgeth a civil subjection, and the law of God straightly commands it, saying: Let every soul 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 work, 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 jer. 1.10. where the Lord saith, I have set thee over Nations and Kingdoms, to plant and to pluck up: Hence they gather, that the Prophets and their Successors are not to be subject unto civil Government: I answer, the Prophet is set over Nations and Kingdoms, but not to govern by the Civil sword, but by the sword of the spirit in his mouth, and he is to plant and pluck up Kingdoms not 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, ourselves are servants for jesus 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 Infidel 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 wherein he was called; art thou called to the state of grace being a servant? care not for it, yet if thou couldst 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 freeman, therefore brethren let every man wherein 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 Civil Government, although he were effectually called under Infidel Governors: it is in this case, as it is with outward riches, the people of God only 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 Christ's, 1 Cor. 3.21. And what others have, they are but usurpers, yet believers must not presently go 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 yield obedience to them, for (saith Peter) Cervants be subject to your Masters with all fear, (now mark) not only 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 Ministry; 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 administered, all must submit themselves unto it; even as a mean man being a Sergeant, may arrest a Baron, Earl or Duke, neither may they resist him, because he cometh with the Prince's authority to which he must yield himself, though not unto the person of the Sergeant; So must Magistrates submit unto Ministers, coming not in their own 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 do not, they have power to reform or depose such ministers as shall fail 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 Queen, humble yourselves, 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 Laws 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 down, but to remove it from the Magistrates to themselves, that they might make all Magistrates their vassals. Secondly, profane people do allow of civil government in their judgement, but they would have some liberty to entrench upon it in their practice. Thirdly, Anunomians and Ean●lifts are enemies to the eternal 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 will 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 independent 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 believers, 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 souls and consciences, faith and all the graces of God's 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 〈◊〉 chief intent, yet all the the rest do something dash against civil government, and the most of them do expect a time under the Gosoel, in which they hope to be freed from all civil power and government, witness that heretical book entitled (The personal reign of Christ upon earth) which affirmeth, that all civil power and government shall be cast down before the end of the world a thousand years; this hath great approbation among them and they the mean time desiring and expecting when all Thrones and powers shall be cast down, that they may live without rule or government: But see my answer to it in that book, entitled (The Saint's inheritance after the day of judgement) and for the present let it suffice that the Scripture mentioneth but three come of Christ, one spirituaily, when he changeth the heart, and st●mpeth his own Image of grace upon it. Secondly, when he came visibly in the fl●sh. In the fullness of time God sent his Son, Gal. 4 4. This was done when the word was made flesh and dwelled among us. John 1.14. The third is yet expected, at which coming he shall judge both quick and dead, and the heavens must receive him un●● the restitution of all things, Acts 3.21. Therefore no other coming to be expected before the end; but here we may see how they declare their affections to civil government, when as they expect that Christ shall come and free them from all obedience to it, and that a thousand years before the end of the world.  
But here some may reply and say to me thus you affect neither Antinemians nor Familists, Anabaptists nor Papists, Brownists nor profane Protestants, than what is it you would have? I answer, I desire to be found faithful to Luther's Protestation, and to Calvin's Institution; the first of these was the original cause from whence the name of Protestants did first arise, for when Luther did first renounce that strumpet of Rome, he caused them all that were with him to enter into a Protestation against all Popery and popish Innovations, and those that took that protestation were ever afterwards called Protestants, & we in this Kingdom have of late taken the very same Protestation against all Popery and popish Innovations, therefore I doubt not but we have many amongst us, who will hazard lives and States and all they have to maintain that protestation, and so by the good blessing of the Lord will prove themselves good and faithful Protestants: But for the second, although I call it Calvin's Institutions, yet not as if he had made it of his own head, but as a faithful servant of Jesus Christ, he hath faithfully declared all the Counsel of God, as Paul did, Acts 20.27. to all his fellow-brethrens, that all may see what a Church Christ hath instituted in his word.  
Also this doth well agree with our late solemn Nationall Covenant, in which we have bound ourselves, with our hands lifted up to the most high God, swearing thus; That we shall sincerely, really and constantly through the grace of God, endeavour in our several places and callings, the preservation of the reformed Church of Scotland, in Doctrine, Worship, Discipline and Government against our common enemies. Now I hope all those that have thus engaged themselves, are convinced, that their doctrine, worship, discipline and government are agreeable to God's Word, else why have we bound ourselves to preserve it there, and to acknowledge the enemies of it to be our common enemies, yet I deny not, but as it is there, it may have some failings which may admit of reformation: The Lord open our reformers eyes that they may connive at nothing that may prejudice the honour of Christ, or the good of his Church, but whatsoever is commanded by the God of heaven, let it be diligently done, Ezra 7.23.  
Again, we have sworn to endeavour the reformation of religion in England, Scotland, and Ireland, in doctrine, worship, discipline and government according to God's Word, and the best reformed Churches, and for this I hope we are convinced, that the Presbyterial is the best reformation, else why do we bind ourselves to preserve it in Scotland? we are or should be resolved be resolved before we vow, and not after vows to make enquiry, Prov. 20.25.  
Again, we swear, that we will endeavour to bring the Churches of God in the three Kingdoms to the nearest conjunction and uniformity in religion, confession of faith, form of Church-government, directory for worship, and Chattechising, but if Scotland's government and discipline must not be altered, the case is clear, that we have bound ourselves to uniformity with them in the  things: Let therefore as many as be perfect be thus minded, and if in any thing ye be otherwise minded, God shall reveal even this unto you, Phil. 3.15. Thus you see the harmony between our protestation and Luther's protestation, as also between our Covenant and calvin's Institution, thus far blessed be the Lord for our blessed union; therefore my motion I hope will not seem strange, when I shall desire faithfulness to our late Protestation, and to our solemn Covenant, not as though I did question the faithfulness of our reformers, for blessed be God they have already done more, than some years ago we thought we should ever have lived to see, or as though I questioned the faithfulness of any that have taken that protestation or covenant only I wish & pray for their perseverance; That as their hands have laid the head stone thereof, their hands also may finish it, and when they bring forth the foundation of this house with shouting we shall cry, grace grace unto it. Zech. 4.7.9.  
But I must expect some foul-mouthed Prelate to stand up as in Doctor Bastwick's case saying, that base fellow Calvin, for so that old Francis White the Prelate of Ely called that ever to he honoured Divine, saying that he arose in an obscure come of the world, and violated and overthrew all order and authority in the Church, and would also have demolished the authority of the Magistrates; and then the pr●late of Canterbury avouched his Episcopal authority, and preeminence over his brethren to be only from God, very much blaming Calvin for his factious spirit, & said that they held the crowns of Kings upon their heads, for no Bishop, no King; and those that would have no Bishops, sought to overthrow all government, and so he concluded with honourable expressions to that strumpet Synagogue of Rome, saying she was a true Church, and that she did not sin in any fundamental points, and so the rest blaspheming the holy Scriptures, calling them the refuge of heretics and schismatics, and that they could not be known to be the word of God but by the Fathers. These are they that blame Calvin for his factious spirit, and call him base fellow, and that he should seek to overthrow all order and authority n the Church, and to demolish the authority of the Magistrate.  
Again, the Prelate Whitgift and Saravia dash one against another about ruling Elders and P●esbiteries, Whitgift doth acknowledge they ought to be under a Tyrant, but not under a Christian Magistracy, the other will allow them to be under a Christian Magistrate, but not under an Infidel. First, whereas Whitgift saith there were in the Primitive Church Seniors, but it was before there was any Christian Prince or Magistrate. Secondly, and that God hath given the chief authority of government in the Church to to the Christian Magistrate. Thirdly, that if there were a Seniory established, there could remain no authority Ecclesiastical to the Civil Magistrate: I answer, if the office of Seniors under a Tyrant had meddled with any part of the office of the Magistrate, than so much as they exercised of the office of the Magistrate, so much should have ceased; but the Elders are to assist the Pastor in matters Ecclesiastical only, and not in Civil, therefore 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 Jews 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 Presbytery cannot hinder, and he may civilly bind whom the Presbytery spiritually looseth, and he may civilly lose, whom the Presbytery spiritually bindeth; Lastly, the Magistrate seeks not the repentance and salvation of the delinquent by his punishment, as the Presbytery doth, be only seeks to maintain the authority of his Laws, and the quinones and preservation of the Commonwealth, 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 Ecclesiastical Jurisdiction, and civil also, they did wrong both to the Prince; and also to the Presbytery.  
Fiftly, when Presbyters are established in their full power, there remains much power to the Prince even in things Ecclesiastical, 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 ratify the constitutions thereof, to add unto them the strength of a civil power, to punish heretics, and all that disobey the assemblies of the Church, to see that no matter Ecclesiastical be carried factiously or rashly, but that such things be determined in free assemblies, to provide for Scholars, Colleges and Churches, that all corrupt ways of entering into the ministry, by Simony, bribing or otherwise, be represted; and lastly, to compel all men to do their duty according to the word of God, and the laws of the Church. So then the civil Magistrate is to leave untouched that power which belongs to the Ecclesiastical rulers, as the ministers of the Gospel, ruling Elders and Deacons for Ecclesiastical, do not hinder the Civil in their administration.  
Sixtly, is it so, that Prelates exclaim against Presbiteriall government? let us retort their exclamation back upon their ownheads, as Elishah did in another case, saying, it is thou and thy Father's house that troubled Israel; So I say, it is the Prelacy, not the Presbytery that is prejudicial to the power of Princes, and hath often encroached upon the same, as for example, the Bishops assembled in the 8. council 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 himself by doing otherwise, he should be excommunicated for two years, Canon 14. And in the same council, 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 joined now with Pastors under a Christian Magistrate, but not under an Infidel Magistrate, but this man takes the Jewish Elders to be their Magistrates, and so he affirms that none but Christian Magistrates ought to sit with the Ministers of the Word in Ecclesiastical Courts, as Princes and Nobles in general or Nationall Counsels, and that Magistrates of Cities should sit in particular Consistories, but this is as foul an error as that of Wh●gift, for you see a plain distinction between the power Ecclesiastical and the Civil, both in the subject, object, and end, as I shown before, and that the one is not to touch or to meddle with the office of the other; Now if the Christian Magistrate by virtue of his civil power should sit in Spiritual Courts, this would make a mixture and confusion of civil and Ecclesiastical Functions; and again, he contradicteth himself, 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 Infidel Princes; but here I leave these two men as Ephraim against Manasseh, & Manasseh against Ephraim, and both against judah; 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 than the high Commission or the Spanish Inquisition; see Diurnal, Feb. 22. 1643. I answer, it is but the testimony of profane Papists, and blaspheming perjured Traitors 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 independent 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 independent government, and makes it to relish basely with God's people.  
But what if the independent 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 independent bodies but the man cannot produce any of these learned men, and therefore the case is doubtful, & 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 yield a learned man, this man I suppose to be either a Cobbler or a Button-maker, or some such prime Scholar, and yet be takes upon him to examine the learning of all the reformed Churches; but will you be pleased to see his learned exposition of some texes of Scripture, such as these? The Kingdom 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 household of God, this saith he, is meant of a paiticular Congregation, Ephes. 2.19. And for the Queen to stand on the right hand of Christ in gold of Ophir, this saith he also is a particular congregation, Psalm. 45.9. Thus you see how this man's learning exceeds all thereformed Churches, who expound these places to be meant of the universal or invisible Church.  
But further he saith in that examination, that the Pope is Antichrist because he will have men to appeal from other Churches to him, and to stand to his sentence and decree; but saith he, do not Presbyter: all Assemblies and Synods take upon them the same authority?  
I answer, no, they differ thus: First, the Pope is one and receiveth appellations Monarchically, but Synods consist of many, and receive appellations aristecraticaly. 2. The Pope receiveth appellations from other Nations beyond Sea, but Presbiteries and Synods do not so. 3. The Pope will have his sentence received as infallible, but Presbiteties and Synods acknowledge themselves subject to error. 4. The Pope acknowledgeth neither Elders nor elderships of Congregations, but Presbiteries and Synods do 5. The Pope acknowledgeth no power Ecclesiastical on earth, but what is subject to him, and derived from him, but Presbiteries & Synods do. 6. The Pope receiveth appellations in other causes besides Ecclesiastical, but Presbiteries and Synods do not so. 7 The Pope hath neither commission himself from Churches, nor will admit the Commissioners of Churches to sit in judgement with him, but Synods are made up of Commissioners of Churches. 8. The Pope maketh his power boundless, & exalteth himself above the very Scripture, but Synods when they receive appellations, are tied to certain rules of proceeding and judging, especially by the Scriptures; thus wise men may see the disterence between them to be as great as between light and darkness.  
But now give me leave, being thus set upon by the independent men, to lay open some of their errors, to see how they will stand in a well ordered Church.  
First, independent Churches hold themselves to be all Rulers, and none to be ruled: which is against all sense, reason, and Scripture also, Heb. 13.7.27.1 Tim. 5.17. But they are something ashamed that they have none to rule, therefore they would make their ruling Elders themselves be their servants; and yet to hold still the name of rulers, which is as bad an error as the former, for although ruling Elders must not be as Lords to the Church, neither must the Church be as Lords over them, and while they claim this authority for their Church, they do but seek to remove the Prelate's Lordship to their independent Church.  
2. They do not give those to the Lord from their childhood that are to be their Ministers, that they may be trained up in the schools of the Prophets, which is the ordinary way for to attain to the knowledge of the tongues; Now that extraordinary is ceased which the Apostles had. Lu. 24.49. Acts 2.4. But they not taking this course, are constrained either to take some broken Tradesman for their Pastor to be employed in God's work, whom the world hath cast off, or else they must take one that is employed in a calling already; But for the first, will God accept of the world's leave? and for the second, what warrant have they to take a man to this great calling, who is already entangled with the affairs of this life? see 2 Tim. 2.4. The Ministry alone is a burden more befitting an Angel than a frail man, saith Paul, who is sufficient for these things? 2 Cor. 2.16. The Apostles gave themselves wholly and continually to prayer and to the Ministry of the Word, Acts 6.4 And yet they complain of their weakness, as unable to undertake such a heavy burden, who were so exceedingly furnished with gists, and gave themselves wholly to it, how then shall our independent Pastors discharge it faithfully, who are employed otherwise: If the world increase, the work of God must needs decrease.  
Thirdly, when their Pastor's gifts are to be proved, as Paul saith, 1 Tim. 3.10. They will appoint none but mechanic men to do it, unless some Ministers come in by chance unexpected, not as any duty they are boun● to do, for they are all independent, & who hath to do with them? but how shall Mechanics judge of questions and controversies of faith or how shall they determine the same? they cannot find out and discover sub i●e Heretics, then how shall they excommunicate them?  
But I suppose in this they go contrary to their own judgement in other things, when they will have all other things tried and proved by men of that calling which have the most knowledge and skill in such a thing, that they may not be deceived, and will they have less care of their souls then they have of worldly things, it is but a bad sign of grace in such a heart.  
Fourthly, mechanic fellows must entrench upon the ministry after they have proved them to ordain them, but although the Cities of Crect might elect them Elders, yet saith Paul, I left thee in Crect to ordain Elders in every City as I had appointed thee. Titus 1.5. And Paul and Barnabas returned again to Listra and to Iconium and to Antioch and they ordained them Elders in every Church, and prayed with fasting and commended them to the Lord Acts 14.21.23. And the Prophets and Teachers of Antioch ministered unto the Lord, and fasted, and the holy Ghost said, sepa a●e me Barnabas and Saul for the work whereunto I have called them, and when they had fasted and prayed and laid their hands on them, they sent them away, Acts 13.1.2.3. The Apostles said unto the multitude, choose you out men of honest report, and full of the holy Ghost and wisdom, (but mark the next words) whom we may appoint over this business, & so they nominated 7 & set them before the Apostles, and when they had prayed, they laid their hands on them, Acts 6.7, 8. Neglect not the gift that was given thee by prophecy (now mark) with the laying on of the hands of the Presbytery, 1 Tim. 4.14. But I find no mechanics about the point of ordination.  
Fifthly, these mechanic fellows which are unskilful in the Pastor's office, yet they must teach them their duty that never were Pastors themselves, & these members may very well be ignorant of many points of faith, being sometimes long without a Pastor, then much more they may be ignorant of his office, yet they must pray for they know not what, and the greater must be blessed of the lester, neither must these sick people have any help from others, till they can help themselves; but I think they would not do so by their bodies which would soon perish if none must help them in time of sickness: but God hath better provided for his Church then so.  
Sixthly, they hold that not only the power of the keys, but the execution of this power also belongs, and must be done by all the congregation, but the punishment of excommunication, saith the Apostle, was inflicted of many, 2 Cor. 2.6. But this were improper to say it was inflicted by many, if it was by all, yet I grant it must be done by the consent of all, or of the greatest part, and it may be said to be done by all, as the representative body of all, as what the Parliament doth, it may be said the whole Kingdom doth: but as the Kingdom refers their business to the Pa●liament, so do the particular Churches to the Presbytery: but they say every case ought to be heard and determined where the fault was committed: By this argument we must remove our Parliament and all other Courts to the place where any offence is committed to try them there. But this their folly needs no confutation, and saith Paul concerning Church censures, I hear that there is fornication committed among you, (now mark) For I verily as absent in body, but present in spirit, have judged and determined already concerning him that hath so done, and that was to deliver such a one to Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord jesus: Yet it was not fully done without the consent of the whole Congregation, although judged and determined in their absence; Yet it was executed when they were gathered together, 1 Cor. 5.3, 4, 5. So the Presbytery ought to judge and determine of things, but they are not to be accomplished privately, but openly with the consent of the whole congregation.  
But they say, if thy Brother trespass against thee, tell him his fault between him and thee alone, and if he will not hear thee, take with thee one or two more; but if he neglect to hear them, tell the Church, Mat. 18.15.16.17. This Church (say they) is a particular Congregation. but I deny it, and will prove it to be a collective part representing the Church, to whom binding and losing was referred, for (saith the Lord) if two of you shall agree on earth touching any thing as binding and losing it shall be done for them of my Father in heaven, vers. 18.19. The reason is, because where 2. or three a●e gathered together out of a Congregation in the name of Christ, about such a bus●nesse (saith Christ) I am in the midst of them, ver. 20. Now in a small congregation having but two ruling Elders, and one Pastor, these coming to gether in the name of Christ, if but two of them agree, it shall be done, ver. 19 But it were a si●ly conclusion to gather from hence, that if any two of the whole parish, or of the whole congregation of Bro●nists agree together about binding or losing, it shall be done in heaven, So t●en I conclude, that where there are but two Elders and a Pastor, if these come together, and but two of them agree, saith the Lord, it shall be done: Now if they should say, it is a particular congregation, and yet but three persons in it, this I also deny, for a particular congregation must have both Officers and people, or else it is not a congregation; but suppose they say there was a Church in the houses of Aquila and Nimphas Rom. 16.5. Col 4.15. I answer, they had teaching and discipline which did resemble a Church, but they neither taught nor governed as Church-officers, but as parents and Masters: for they had no election nor ordination, and therefore no calling; neither had they the sacraments, nor the power of the keys for Excommunication. So than if they were Churches, it was because Christians re●orted thither, and had the use of the Word and Sacraments, see Acts 2.6.12.12.19.9.20.8.28.23. and because there were no Churches built.  
7. The independent government cuts off all remedy for injured persons, for those perties must be their Judges while they deny Presbi●eties and Synods to appeal to, which is against the very light of nature that parties should be their Judges, who if ●ney get the greater number, the innocent party must needs suffer although his cause be never so just, but this is flat against the Scripture: There was variance in the Church at Antioch, and they appealed to the Apostles and Elders then assembled at Jerusalem, Acts 15.2. It is in this case as it is in civil injuries, see Acts 24.11. where Paul saith, no man may deliver me to them because they were parties, but I appeal to Cesar: these men blame the Prelates for being parties in their own Courts, & yet here they will tie their members to be tried by none but themselves, denying Presbyteries and Synods, which is the only refuge of innocent persons, and the means of justice to the guilty.  
Eightly, Independent people exclude women and children from having any voice in their Churches, yet they deny a representative church gathered out of many particular Churches: In this I demand what is their own, when men of years must represent their whole Church, and where do they find such a Church in the Scripture as this is; in this we may see plainly that their practice contradicts their tenets, while they deny representative Churches, their own is such a one, but they being silent to our demand, we shall give them better satisfaction concerning Presbyterial government; for when that controversy was at Antioch, they determined that Paul and Barnabas and certain others of them should go up to jerusalem, unto the Apostles and Elders about this question: now these certain that came with Paul and Barnabas are called the Church, being brought on their way by the Church, Acts 15.3. But they did not every man of the Church of Antioch come, for then how could they be sent? yet these few that were sent are called the Church, and when they came to Jerusalem, they were received of the Church, ver. 4. But did every christian in jerusalem come forth to meet them, or whether did some part of the church there kindly entertain them in the name of the rest, and so are called the church, and so that place before mentioned, Mat. 18. tell the Church, is no more, but tell the officers of the church, and great fear came upon all the Church, Acts 5.11. Here is meant none but the Apostles, who in the next verse went all into Solomon's Porch, which could not hold all at jerusalem, and the rest are mentioned distinctly, ver. 13. yet you see here these officers are called the church: and when Moses was charged to speak unto all the congregation, be called for all the Elders of Israel, and said unto them, Exo. 12.3.21. As a Parliament is a congregation of the mighty, Psal 82.1. So is a National Synod, but they are much troubled at this word National church, but why should not we be as much offended at the word independent church, seeing that there is none such in the Scripture? Again I answer, when there was but one Nation that received the ordinances of God. there was but one National church, but now the Gospel ●s preached to all Nation●, than so many of them as receive and make profession of it, so many national churches there is: again, as many flocks make one flock. 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 Kingdom 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 Kingdom 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 City: yet although ever, sh●●●ath his Officers completely, yet they must not say they are independent, but m●st seek the good of the whole Navy; So although every Regiment hath governors of their own, yet they must join together for the good of the whole Army: and so every Company in the City hath Officers of their own, yet they must ●l● be helpful for the good of the whole, and so every congregation, although they have all o●●●ees needful for themselves, yet they must all join for the good of the whole, and ●o say they are independent and that they are indifferent what becomes of others, so they may have their independent government, is much like to the answer o● ●a●●, when he said to the Lord, am I my brother's ke●per? see Protestation protested.  
9 While they deny Presbyteries and Synods, they do not seek for that which makes for peace, as they are commanded, Rom. 14.19. Paul and Barnabas might have decided the controversy at Antioch but they being parties would not, because it would not make for peace, saith Paul; Look not every man on his own things, but every man also on the things of others; Let this mind be in you, which was also in Christ jesus, Ph●l. 2.4.5. But they will say that they will not join in Church-government and discipline till they have some express word for it. But if they will not join with us till than they had as good say they will never join with us, for in many things the word speaks only in general terms, as concerning the only Form of excommunication, or the only form of ordination, o● the outward gesture of external reverence to be used, and no other in several ordinances than 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 several independent Churches, when the father shallbe of one Church and the son 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 general, but to the duties of their particular calling.  
10. These independent 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 shall not reside there, unless they will enter Covenant, profess 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 partial men will bear great de●ects and wants in their own Churches, as want of officers, Sacraments, and prophesying; some of these many years together, and nor to groan 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 unjustness of their separaration, especially from the Presbiteriall government.  
11. The independent people hold that one Church, if required, aught 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 tried 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 general rules, for I am sure there is no special rules for them in the word: but further they will not go, neither shall we desire more help from one particular congregation to another, than they do, for we hold them all equal 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 praise 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 England's Synods which come together upon courtesy, as many as will, & who will, if none will come from Stamford, they may choose: and they have one mean Minister weak in parts and gifts, if not worse qualified, they do not care if he go, they can spare him best, and they being independent, must look only at their own particular, and not seek the good of the whole, and it is not much material who goes, for they have no power to reform any thing, save only to counsel, admonish, and complain 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 independent government, & the reformation they would have, which is nothing else but a floodgate set open for all sects in the world, to the ruin of the true Church of Christ, as Anabaptists, Familists, Jews & Papists, or any other, for all would separate themselves into Churches in their own judgement to do whatsoever Satan or their own corrupt hearts would lead them unto; well may those cursed blaspheming traitors 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 own 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 country, and the Pastor of the people, the keeper of peace, the protector of righteousness, and the avenger of innocency, than he is unworthy to live in a Commonwealth that is an enemy to such government; But here some will object, that Princes in all ages, some have been careless 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 laws and privileges, judgements and grants, other some spoil the poor communality of money to spend it wastefully and prodigally, other some exercise more robberies, pillaging of houses, deflowering of Virgins, murdering of Innocents', so that no image of God is seen upon them, that aught to shine in Magistrates, nor no token of the Minister of God is seen in him which was given for praise to the good, and for vengeance to the evil.  
Now men naturally abhor tyrants, and love their lawful Kings, then what shall poor subjects do in such a case? I answer, Inferiors are to submit to the government of such Princes, although Pinces' do not that which pertaineth to them: but they go 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 thankworthy, if a man for conscience towards God endure grief, suffering wrongfully, 1 Pet. 2.17, 18.19. We ought to observe the providence of God, who disposeth of all Kingdoms 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 Egypt for his good service, and the spoil thereof shallbe the wages of his Army, Ezek. 29.19, 20. And King Saul was a cruel 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; than it follows, 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 Anointed and be guiltless? and another time saith he: God forbidden that I should do this thing unto my Master the Lords Anointed; 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 reverend esteem 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 nostril's is the Lords Anointed, Lam. 4.20. Then they that curse the King bu● in their thought, a bird of the air shall carry the voice, and that which hath wings shall tell the matter, Eccl. 10.20.  
Then are we unmercifully tormented by a cruel Prince? or are our goods spoilt by a covetous and a riotous 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 evils, it is only our duty to crave help of the Lord, in whose hands are the hearts of Kings, and the bowing of Kingdoms 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 judges of the earth shallbe dashed in peaces like a potter's vessel, that will not submit to the Lord, and kiss his Anointed, Psal. 2.9.12. Yea, woe be to them that decree unrighteous decrees, and that turn aside the needy from judgement, Isa 10.1.2. God reproved Kings for his people's sake, and suffered none to do them wrong, Psal. 105.14. Yea he hath broken the bloody Sceptres of proud Kings, and overturned their intolerable government: yet I say, although God may justly correct their unbridled government by his own revenging hand, yet let us not think that we may do so, which have no commandment given us, but to obey and suffer: this I speak concerning private persons.  
Now it may be demanded of some, that in case the chief 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 behoof 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 principal Assemblies, saith he, I am so far from forbidding these to withstand the outrageing licentiousness of Kings, that I affirm, that if they wink at Kings wilfully raging over, and treading down the poor Communality, 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 kind of government 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 travel in preserving and retaining it, do nothing against their duty: yea the Magistrates ought with most great diligence to bend themselves hereunto, that they suffer not the liberty of the people, of which they are appointed governor's, to be in any part diminished, much less to be dissolved, but if they be negligent and careless therein, they are faith-breakers, and false in their office, and betrayers of their Country, and the very thinking to bring in any other change of government, is not only foolish and superstitious, but also very hurtful.  
Then would any bring in Monarchical government? let me tell them that it is seldom seen that Kings so temper themselves, that they will never swerve from that which is just and right. Again, they are not always furnished with so great a sharpness of judgement and wisdom, that every one seethe so much as is sufficient for every thing; therefore the wants that are in single persons, are cause sufficient to prove it to be more safe and tolerable, that many should have the government, that they may mutually help one another, and one teach and admonish another, & if any advance himself higher than it is meet, there may be others to restrain his wilfulness; so then in case a King be a child, and not able to order the affairs of his Kingdom, or in case he want natural abilities, or in case he be led away by evil Counsellors, than the Magistrates ought to make supply, that neither the King nor his Subjects may suffer wrong: This way of government gives more honour to Kings then any other, because this procures the love and happiness of the Subjects, when as Monarchical brings fear, misery, and slavery upon them; so than this kind of government is the best, wherein King and people do rejoice in each others happiness.  
Again, it may be demanded, if the chief Magistrate and the rest be at variance, & the contention increase so through illaffected persons, that it produce civil wars amongst us, now what are the inferior people to do in this case, and who are they to side withal? I answer, first they must not stand as netters or spectators to behold and see the ruin of the Kingdom, but they must inquire on whose side God is, as wise Gamaliel said; If this work be of men, it will come to nought, but if it be of God, ye cannot overthrow it, lest happily ye be found to fight against God, Acts 5.38.39. Shouldst thou help the ungodly, and love them that hate the Lord? therefore is wrath come upon thee from the Lord, 2 Chron. 19.2. Neither must we stand as spectators: Vriah said unto David: The Ark and Israel and Judah abide in tents, and my Lord Joab and the servants of my Lord are encamped in the open field, shall I then go into my house to eat and to drink and to lie with my wise: as thou l●vest, and as thy soul liveth, I will not do this thing, 2 Sam. 11.11. Curse ye Meroz and the Inhabitants thereof; yea curse them bitterly, because they came not to the help of the Lord against the mighty, Judg. 5.23. Then who is on the Lord's side, who that will march furiously like Jehu against all the cursed enemies of God, those Antichristian Idolaters, and have no peace with them so long as the whoredoms of Jesabel, and her witchcrafts are so many, and if the Princes of ●ud●● be li●●e them that remove the bounds, God will po●re out wrath upon them ●●k● water, Hos. 5.10. Then if such a boundless Prince shall command obedience to his boundless humour, must he be obeyed? It may be that Ephraim being oppressed and broken in judgement, will show it in this, because he willingly walked after the commandment, vers. 11. But now the question is, what did that boundless Prince get by his commanding, and crackt-brained Ephraim for his blind obedience? (mark saith the Lord) I willbe unto Ephraim as a moth, and to the house of Judah like rottenness: Yea I will be to Ephraim as a lion, and as a young lion to the house of Judah; I, even I, will tear and go away, I will take away, and none shall rescue him, vers. 12.14. Therefore we must not so obey the King, as to make us disobey the King of Kings, unto whose Sceptre all Kings must yield obedience: therefore when Daniel disobeyed the King's proclamation, he answered with a clear conscience saying, against thee o King I have done no ●urt, Dan. 6.22.  
So then we must put difference between our obedience to God, and our obedience to man; when God commands, we are not to reason with flesh and blood, nor call into question the lawfulness of it; God is greater than man, and he gives no account of any of his matters, Job 33.12, 13. It is our duty to put in practice with all speed what God commands us: but when man commands, we must bring it to the trial, and see how it agrees with that perfect rule of God's command, and if it agree not with God's command, we must not obey it, as for example: God commands that we shall not murder? now if the King do command us to murder, this contradicts God's command, and therefore must not be obeyed. King Saul said to the footmen that stood about him, turn ye and slay the Priests of the Lord; but the servants of the King would not put forth their hands to fall on the Priests of the Lord, 1 Sam. 12.17. And King Pharaoh sent unto the Midwives saying, when ye do the office of a Midwife, to the Hebrew women, if it be a son, ye shall kill him, but if a daughter, she shall live: But the Midwives feared God, & did not as the King of Egypt commanded them, therefore the Lord dealt well with the Midwives, Exod. 1.16, 17.20.  
Again, the Lord saith, thou shalt not make to thyself any graven Image, or likeness of any thing, nor bow down to them nor worship them. Now if the King of Babylon set up a golden Image, and command all to fall down and worship it; than which must be obeyed? the three Children answered the King saying, we are not careful to answer thee in this matter, (nay further they say unto him in plain terms) be it known unto thee O King that we will not serve thy Gods, nor worship the golden Image which thou hast set up, Dan. 3. Again the Lord saith, I will that men pray every where, lifting up holy hands without wrath and doubting, 1 Tim. 2.8. And men ought always to pray, and not to faint, Luke 18.1. Now if King Darius shall make a decree that whosoever shall ask a petition of any God or man ●o● the space of thirty days, shallbe cast into the Den of lions, now which must be obeyed? give ear to Daniel, and he will tell thee: who regardeth not the decree of the King, but maketh his petition three times a day, Dan. 6.13. Again, Christ saith to his Apostles; Go ye and teach all Nations, baptising and teaching them to observe all things whatsoever I have commanded, Math. 28.19.20. But when Peter and john were obeying this command of Christ, they were brought before the Councel● and they charged them not to speak and teach any more in the name of the Lord Jesus, now what must they do? Peter and john answered and said unto them: Whether it be right in the sight of God, to hearken to you more than God, judge ye, for we cannot but speak the things we have heard and seen, Acts 4.18, 19, 20. After this they were taken and brought before the Council again, who said unto them, did not we straightly charge you not to teach in this name? and behold you have filled Jerusalem with your Doctrine, and intent to bring this man's blood upon us, and they answered: We ought to obey God rather than men, Acts 5.17, 18, 19 The fear of men brings a snare, Prov. 29.25. Thus we may see, that although Magistrates must be obeyed, yet it must be only when they keep within their bounds, and not else.  
But some of our Court Priests will object and say, not through any love to Magistrates, but only to make divisions amongst us, that every soul must be subject to the higher powers, for there is no power but of God, the powers that be, are ordained of God, whosoever therefore resisteth the powers, resisteth the ordinance of God, & they that resist shall receive to themselves damnation, Rom. 13.1, 2. But here by the way we may see how they post this Text off from themselves, and then they thunder it against others; but when it is retorted back to themselves, than they make exceptions, saying, all must obey but them, but to leave them in their Antichristian pride; I answer, and grant, that the place of Magistracy is the ordinance of God, and those Kings that keep within their bounds, are clothed with God's authority: for saith he, by me Kings reign and Princes decree justice: by me Princes rule, and Nobles, yea all the judges of the earth, Prov. 8.15, 16. The God of Israel said unto me: The rock of Israel spoke unto me, he that ruleth over men must be just, ruling in the fear of God, 2 Sam. 23.3. But are Princes always such: The heads of Jacob and Princes of Israel hate the good and love the evil, they eat the flesh of God's people, and flay their skin from off them, and break their bones, and chop them in pieces as for the pot, and as flesh within the Cauldron, Micah 3.1.2, 3. The Lord will enter into judgement with the ancients of his people, and the Princes thereof, because they beat in pieces his people, and grind the faces of the poor, Isa 3.14, 15. Yea God renounceth such Princes, saying, ye have set up Kings, but not by me; they have made them Princes, and I knew it not, Hosea. 8.4. Not as though God were ignorant of what he did, but the meaning is, God did not approve of them, although their office be his ordinance.  
But they will object, that where the word of a K. is, there is power, & who may say to him, what dost thou? Who so keepeth the King's commandment, shall feel no evil thing, Eccl. 8.4, 5. I answer, the King's power is over the outward man, his words and actions, body and goods; but it reacheh not to the soul and conscience, nor the grace of God's spirit in us, and though it be said, be subject for conscience sake, Rom. 13.5. It is answered directly in that place alleged against me, Eccl. 8.2. I counsel thee to keep the King's command, and that in regard of the oath of God, not that they have dominion over our faith, 2 Cor. 1.24. Or that our inward graces were under the King's command, but we being sensible of God's command, we obey them, because he commands it, saying, let every soul be subject to the higher powers: Put them in mind to be subject to Principalities and Powers, to obey Magistrates, Titus 3.1.  
Our inward graces are more worthy than any humane dignity, therefore not to be brought in subjection to any, we must do good to others with our inward graces by virtue of God's command, but they must not be brought under the power of any, 1 Cor. 6.12. But from the other words, who may say to him, what dost thou? from these words, some Sycophants would persuade Kings that their power is unlimited so that they may do what they list with any man's person and goods, without respect to the public good of the whole Kingdom, if they do but contradict their personal will, although they contradict Gods revealed will, these men cause them to punish the innocent, and pass by the guilty, and yet no man may say to them why dost thou so? to this I said before, that when a King keeps within the bounds that God hath set him, he is clothed with God's power and authority, being his Deputy, and about his business: in this case, who may say unto him, what dost thou? Neither is it fitting to say to a King thou art wicked, nor to Princes, ye are ungodly, job 34.18. But when a King goes beyond his bounds, he strips himself of that honour that God had put upon him. Then John Baptist may say to Herod, why dost thou so? and further he may tell him that it is unlawful to have his brother's wife, Math. 14.4. And Nathan may say to David, thou art the man; yet by a parable first convince him of it, and they must entreat him as a Father, 1 Tim. 5.1. 2 Kings 5.13. This being done, righteous lips should be the delight of Kings, and they should love him that speaketh right. Then should the wrath of the King be to the wicked as messengers of death: Then the King's wrath should be as the roaring of a lion but his favour would be as the dew upon the grass, Prove. 19.12. Then through the mercy of the most high he should not be moved, but his hand should find out all his enemies and bring down them that hate him, Psal. 21.7, 8. And the Lord would give deliverance to his King, and show mercy to his Anointed to David and to his seed for evermore, Psal. 18.50. Yet I say they must not go beyond their bounds; God intended to use the King of Assytia as a rod to correct I●rael, but it is in his heart to destroy and to cut off Nations, not a 〈◊〉 but for going beyond his bounds, when the work is done upon Mount Sion● 〈◊〉 on Jerusalem● The Lord wil● punish the stout heart of the King of Assy●ia, and bring down the glory of his high looks, Isa. 10.5.7.12. And when Judah was in captivity in Babylon, God was but a little displeased, and they helped forward the affliction, but for going thus beyond their bounds, God sent four Carpenters to cut off those four horns that scattered Judah, Zech. 1.15.20.21. Therefore Zedekiah remembering his bounds, saith, the King is not he that can do any thing against you, jer. 28.5. And King Darius could not do any thing against a Statute, although he laboured to do it till the going down of the Sun, Dan. 6.10.14. Neither could Ahab the King get Naboth's Vineyard although he was sick for it, 1 Kings 21. Then hath the King bound himself by oath and covenant to his people, that he will sign and seal such laws as the common people shall choose, and remedy all grievances that shall arise, by signing and sealing good and wholesome laws amongst us; Saith the Lord thou shal● not forswear thyself, but thou shalt perform to the Lord thine oaths Math. 5.33. For breach of oath is a featfull sin, and seldom goes unpunished, see King Zedechiah his sin, Ezek. 17.13. And his punishment. jer. 52.10, 12. And King Hoshea suffered a lake for the same sin, 2 Kings 17. Lying lips do not become a Prince, Prov. 17.7. Neither should a Ruler hearken to lies, Prov. 29.12. Then cursed be those Counselors that make the King glad w●●● their wickedness, and Princes with their lies, Hosea 7.3. King Ahaziah walked in the ways 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 Kingdom, 2 Chro. 22.3.4.9. And King Rehoboam refused his Father's grave Counselors, and harkened to a company of young upstarts, which not only divided, but almost ruined his Kingdom, 2 Chro. 10.13. But (saith King David) mine eyes shall be upon the faithful of the Land, they shall dwell with me; he that walketh in a perfect way, he shall serve me, but he that worketh deceit shall not dwell in my house, he 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 do, 2 Sam. 18.4. It is not for Kings O Lemuel, it is not for Kings to drink wine, nor for Princes strong drink, lest they drink and forget the Law, and pervert the judgement of any of the afflicted, Pro. 31.4.5. For as a roaring lion and a ranging bear, 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 whirlwind, 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 Counselors, 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 inform the King saying, The Prophet hath conspired against thee, and the Land is not able to bear his words, and so bid him be gone and prophesy no more at Bethel, for it is the King's Chapel and it is the King's Court, Amos 7.10.12.13. But for this (saith the Prophet) Thy wife shall be an harlot, thy sons & thy daughters shall fall by the sword, and the land shallbe divided by line, and thou shalt die in a polluted land, and Israel shall go into Captivity, vers. 16.17. The Pharisees rejected the Counsel of God against themselves, Luke 7.30. Shame shall be to him that refuseth instruction but he that heareth reproof shall be honoured, Pro. 13.18. He that reproveth shall afterwards find more favour, than he that flattereth with his lips, Pro. 28.23. Nathan that was so plain with the King, and said, thou art the man, when any trouble arose in the Kingdom, still Nathan that downright honest man was sent for: then Kings must not free themselves from all admonition; for, better is apoore and wise child, than an old and foolish King that will be no more admonished, Eccle. 4.13. The Lord commandeth to say to the King and to the Queen, humble yourselves, Jer. 13.18. Then Daniel said to the King. break off thy sins by repentance, and thine intquity by showing 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, ye are ungodly. Job 34.18. But as Nathan wisely gained upon the King's 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 jer. 40 15 16. When the Preacher saw under the sun in the place of judgement that wickedness was there, and in the place of righteousness, that iniquity was there, he refers it to God saying, God shall judge the righteous and the wicked, Eccle. 3.16. the uses follow.  
1. Our duty to Magistrates is to think honourably of them; first in regard of their office, which we must acknowledge to be a jurisdiction committed to them from God, and therefore to esteem and reverence them as the Ministers & Deputies of God, and let us learn of them that do 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 faithful in it; and than it follows, put some of thine honour upon him, that all the Congregation of the childen of Israel may be obedient. Numb. 27.18.19.20. And Solomon jointly together commands us to fear God and the King, Pro. 24.21. So then Peter would have us to have a high estimation of them, and Solomon joining them together with God himself, showeth that holy reverence and dignity that is put upon them; Then cursed be those filthy dreamers that despise dommion, and speak evil of dignities, Judas 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 fear 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 itself is worthy of honour and reverence; than 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 practice, in obeying their lawful proclamations, and in paying tribute, and in taking public office and charges upon us, that may serve for common defence, or any other lawful commands; For he that resisteth, resistoth the ordinance of God, therefore be subject: Rom. 13.1. Again, saith Paul, warn them that they be subject to Principalites and powers, to obey Magistrates, and ready to every good work, Tytus 3.1. And saith Peter, submit yourself to every ordinance of man for the Lords sake. 1. Pet. 3.13. To the King as Supreme, and to other Rulers that are sent by him, for the punistament of evil doers, and for the praise of them that do well and that they may be sincere in their obedience to them, Paul exhorts, that there may be prayers & supplications, intercessions and thanksgivings for all men for Kings and all in authority, that we may live a peaceable and quiet life, in all, godliness and honesty, 1 Tim. 2.1. Now if God do thus require obedience to Magistrates, and he that resisteth the office of Magistracy, resisteth God's ordinance, then let them know that God will avenge all disobedience to them.  
After these things, when I thought I had finished my work, 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 near as I can. His proper name is Thomas, his Surname is Nut; his general calling an Anabaptist, his particular I am uncertain of, yet I suppose, a wood-cleaver; his descent I know not well, but I suppose him to be one of the children of the old mouse-catcher, who some years ago cried mousetraps but when mice grew scarce, & his trading failed him, he proffered 10. l. to be hangman; So now wood is something dear, & this man having but little trading for his axe, would employ it to cut off men which are of two forts, either the principal members of the body politic, or else the living members of the mystical body of Christ as he calls them, visible saints of the spiritual Kingdom: the ground on which he would build these principles, is Mat. 18.8.9. If thy hand or thy soot offend thee, cut them off: These members (saith he) are either the members of the body politic, or the members of the body of Christ; the first of these (saith he) are some principal members of the body politic, as the L. Keeper, which if he offend, being a hand of the body politic, the rest of the members must cut him off: but he dares not to stay to tell us what it is that will offend him, lest he be taken and hanged himself, for we know very well what it is that offends Anabaptists: First, his very being a Magistrate offends them, and for this offence, Nut would cut him off if he durst, although such a member were saithful both to the King and Kingdom: Again, many other things offend them, as the manntaining wars in our own defence is cause enough for them to cut off Magistrates, as also for imposing a Covenant for reformation, or an oath of Allegiance to Princes: these, and such like are great offences that Magistrates give to Anabaptists, for which, this Nut thinks he may cut them off, were it not that he fears the Nutcracker at Paddington; well, Nut is gone in all haste from the members of the political body to the members of the mystical body of Christ, and if they offend, the rest must cut them off; neither in this doth he show what it is that will offend him, but it seems for any offence they must be cut off, for he hath no healing medicines, but like a butcher he aches his cleaver and chaps them off; but I shall take the hammer of God's word & split the shell of this Nut, and give you a further taste of the devilish kernel that is in it: he saith that our Saviour speaketh of a spiritual Kingdom, or body, or Church of visible Saints, but must we believe this Nut when he saith that a spiritual member of Christ's body must be cut off in this manner that here Christ speaketh of he would have it to be meant by excommunication, but Christ saith, if they be not cut off, the whole body shall be cast into everlasting fire: and again, if they be not cut off, thou canst not enter into life: then suppose a member of Christ should offend thee, canst not thou be saved unless he be damned? again, to take thine own exposition, suppose this offending member should not be cut off by excommunication, must all the rest of the body of Christ be cast into everlasting fire? Again, suppose some of the members be offended, and other some be not offended, must that member be cut off that offends thee alone, and doth not offend the rest, must that I say be cut off, or else thou and all the rest must of necessity to hell fire? but in this case what wilt thou do? such a member offends thee and no body else, and unless thou cut him off, all must to the Devil, neither canst thou cut him off, because all the rest are against thee: but is thy salvation so pined upon other men's backs, that if but one fail and be not speedily cut off, all the Anabaptists must be cast into hell fire? this kernel may please the Devil's  when he goes a Nutting, but I think no rational man can like the taste of it: Again, thou dost not declare what it is that will offend thee, so that I suppose, if Christ himself were here on earth, thou wouldst be offended at him as some others were, for many were offended at him, they esteemed him as a rock of offence, Rom. 9.32.33. Again, thou dost confess that the body is Christ, and ye are the body of Christ, 1 Cor. 10.16.12.12.27. Ephe. 1.23.4.12. And ye are called members of Christ, see 1 Cor. 6.15.12.14. and members of his body, Ephe. 5.30.  
Then doth Christ say, If my hand offend me, or if my foot offend me, I must cut them off, and cast them from me; or else doth Christ say, both I all and my members must be cast into everlasting fire; and doth Christ say, if I do not cut them off, I cannot enter into life? and doth Christ say, it is better for me that one of my members should perish, then that I with all my mystical body should be cast into hell? neither doth he say, if my eye offend me, I must pluck it out, nor say, it is better for me with one eye to enter into life, then to have two to be cast into hell fire; Let thy conscience speak, thou blasphemer, and tell me whether it be so in thy book: neither is it said, if a hand or foot in Christ's body offend him, they must be cut off; neither is it said, that if the eye of Christ offend him, it must be plucked out, or else the whole body of Christ shallbe cast into hell: Then hear the words of Christ; If thy right eye offend thee, pluck it out and cast it from thee: for it is profitable for thee, that one of thy members should perish, and not that thy whole body should be cast into hell. And so, If thy hand offend thee, cut it off, and cast it from thee, for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell, Math. 5.29, 30. So then the meaning of these words is this: The members of our body natural before conversion, do nothing but act sin; Now of necessity that corruption must be cut off from those members: and rather than the corruption should not be cut off, let that member perish, rather than it should abide on thy body to act sin; What, are thy eyes so full of adultery that they cannot cease from sin? 2 Pet. 2.14. Canst thou not look on a woman, but thou must lust after her? thou committest adultery in thy heart, (than saith Christ expressly) pluck it cut, it is profitable for thee, Math. 5.28, 29. It were better those eyes were out, then so to sin against God: yet this must not be done till we have tried all other means, and nothing will reform this lusting member, as we would do in the like case with a tooth, that with pain much offends us: first, we try if we can take away the pain and save the tooth, but when all means have been used, and we cannot take a way the pain, we had better lose the tooth, then to be so offended with the pain of it. Now the evil of sin that is in the eye, should offend us as much as the evil of punishment in the tooth, and we should use all means to remove it, as job did, to make a Covenant with his eyes not to look 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 turn our eyes from beholding vanity Psalm. 119.37. Thus when all means are used to reclaim our members from sin and nothing will do it, thou hadst better pluck out thy eye, and cut off both hands and feet, then to employ them in the service of the Devil to thy eternal ruin of body and soul.  
Again, if we should lose a member here, we should have it restored again 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 himself, yet I say again, if it be possible, we must save the member; as Paul saith, no man ever yet hated his own 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 foot; but when nothing will do it, he will rather cut it off, then endure the pain, and endanger his whole body: For if one part of the body be in pain, there is no part of the body free, saith Christ, if thy eye be evil, thy whole body is full of darkness, 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 soul which is the understanding, if that be not clear, the soul is in danger to be split on many rocks; but let us come to Nuts exposition, which is this, if thine eye be evil, thy whole body is full of darkness: 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 evil, than 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 evil, all are so, if one be blind, all are blind: 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 himself; well, Christ saith, if thy eye, thy hand and thy foot offend thee, do so and so; but saith Nut to Christ again, if thy eye, or thy hand, or thy foot offend thee, do so and so: which shows plainly to all men, that his eye is as blind as a beetle, to discern spiritual things.  
Again, how will Nut construe this word, two eyes, two hands, and two feet in the my sticall body of Christ, so that if one be cut off, there is but one remaining: and again, which is the right eye and which is the left in the my sticall body of Christ; I think all the brains that is in this Nut, knows 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 die in the mean time, and so leave them all stark blind: And so the blind lead the blind till they all fall into the ditch: I hope they will not provide more eyes, than 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 man's eyes, but we must all appear before the judgement feat of Christ, and receive according to what is done in our own body, & not according to what was done in another man's body.  
Well thus you see that Christ here speaketh of our natural members, that in case nothing will take off those sinful corruptions that naturally cleave to them, those natural members had better be cut off in this life, then that the whole man should perish eternally, so that neither political, nor mystical members, but natural members are meant in this place.  
But will Nut say it is a great absurdity, when the body is maimed, that the soul should enter into life? In this he declares himself to be as blind as a beetle, for all the members at the resurrection shallbe restored again perfectly; but this man sees with another man's eyes, and not with his own: I may suppose this is the cause why they will not allow of wars under the Gospel, 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, than 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 do 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 keep my body under, and bring it in subjection, 1 Cor. 9.27. Yet saith he, this law of sin 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 appears plainly 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 always a word of diffidence, as appears 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 fear? Mal. 1.6. If God spared not the old world, 2 Pet. 2.4. So here, if thy eye, hand or foot 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 unbelievers they are damier already. John 3.18. Is Nut so blind, as to think these shall enter 〈◊〉, because sin do●● not offend them? I leave these as not to be disputed about, whether they have all their limbs, or whether they want any, in that condition they cannot be saved. Then the question is only of the regenerate, whether their 〈…〉 offend or not? now for them, some are exceeding watchful, having mortisted their earthly members, Col. 3.5. They that are Christ's, have crucified the flesh with the affect to as and lusts, Gal. 5.24. Now such as these, these members do not o● fend them, out are very useful and delightful to them, acting lively in the ways of God: but than others are something remiss, and so their members not being employed in the service of Christ, the Devil sometimes prevails with them so, as to ●●ke them work in his service; by his wiles and subtleties, he deceives the hearts of the simple, but such as Paul, who is not ignorant of his devices, 2 Cor. 2.11. Such a one is able to stand against all the wiles of the Devil, Ephes. 6. But yet the corruptions in all offend them, for none is freed from it in this life, yet some keep down their corruptions more than others, and thereupon have less offence from them than others have; but these offences it seems, Nut is not acquainted with, else he would not make it a question, whether corruptions do offend or nor, and supposing corruptions may be in God's people, and yet not offend them.  
Another absurdity, he saith, is this, the Saints are commanded to cleanse themselves from corruptions, to make them sound; but saith he, if corruptions of the members should be here meant, than we may enter into life with one lust, if we do but cut off another: and although we be halt and maimed? I answer, although the body be maimed, yet the soul is not maimed, neither shall that maimed body arise maimed, but perfect. Again, the cutting off corruption from the eyes, hands and feet, and from the rest of the members, neither maims body nor soul, but makes them both more perfect, and if Nut were but a rational man, he would rather have said that corruptions are as wounds and bruises, see Isa 1.6. Ps. 38.5. Mat. 8.17. As the pool of Bethesda healed the impotent folk, blind halt, and withered, Joh. 5.3. So the taking away of corruption heals the spiritual Impotency of halt and blind, saith Christ, bring in hither them that are poor, maimed, halt and blind, Lu. 14.21. Now Christ sent for them to cure them, and that was done by taking away their sins and corruptions. Thy sins are forgiven thee, arese and walk, Math. 9.5,  
Thus saith Christ, but what saith Nut? he flatly contradicts Christ, saying, the taking away of corruptions wounds the man, this is Nut's exposition: Again, the text saith not that halt & maimed shall enter into life Nut is much mistaken to think any such shall be in heaven, there is nothing lacking that makes for the happiness of the creature, there is fullness of joy, Psal. 16. which could not be if halt or blind were there: well than the words of Christ are as an answer to a question that might be asked, whether is it better to enter into life wanting a member, or to be cast into everlasting fire having all the members? Christ answereth, it is better to enter into life although we want a member: but will it follow hence that if a child of God should lose a member here, that he must needs enter so into heaven at the resurrection. Other absurdities he would raise from that other translation, If thy eye hand or foot cause thee to offend, pluck it out and cut them off, and cast them from thee; and if one lust cause thee to offend, cut that off, but keep still that which doth not cause thee to offend; but these are mere cavils and answered sufficiently already. He would gather hence that some corruptions will offend, and some will not offend: to this I answered before, that all men have some corruptions, yet some men are dead in sin and past feeling, not capable to be offended, others have the life of grace in them, and if their members which are given to Christ should be acting sin, it must needs offend them; then are thy natural members employed in sin against God, whether it be the eye to receive sin to the heart from objects without, or whether it be any other member to act it or to increase and improve it; then either that sinful lust must off, or else that member that acts it must off, rather than to be employed in the Devil's service to sin against God; and if Nut trample this under his feet as unsavoury salt, it declares plainly that he hath no relish as yet of heavenly things.  
After this Nut moves a question, saying, if this be the truth, that hands, feet and eyes be members most eminent in Churches. how comes it to pass that this truth hath been kept secret so long? but here by Nut's good leave I question whether it be a truth, and it seems he concludes it to be a truth before he hath the advice of his neighbours, who would have counselled him better if he had told them that he had some earnest business with some of the eminent members of the body politic, they would have said to him, do not go to the foot, & why not to the foot? because it is not one of the eminent members of the body politic, it is very likely some child might have convinced his folly; but than it may be he will reply and say, the foot is eminent in the mystical body, but now turn to the place and see how God hath set the members in the body, 1 Cor. 12 18. and there you shall see how he comforts weak christians, saying to them, if the foot shall say, because I am not the hand I am not of the body, is it therefore not of the body? vers. 15. Again, he speaks to those that are eminent, that they should not despise the weak ones, saying, the eye cannot say to the hand, I have no need of thee, nor the head to the feet, I have no need of you, vers. 21. Thus you see the feet are not the eminent members of the Church, but rather in the meanest place of all: now if this be so, how will Nut prove his truth (he saith) hath been hid so long? here I will not proceed to his rotten answer, because that will fall together with his rotten foundation.  
Again, he saith by the way, that Christ will allow of no members of his body, Kingdom or Church, but visible Disciples: I answer with a demand of him, why they are called hidden ones, Psal. 83.3. If they be hidden, they are not visible, and what is that white stone, and that new name written, which no man knoweth save he that hath it? Revel. 2.17. If no man see the writing of God's spirit but themselves, then sure they are not all visible Saints; and why did not the Prophet know that seven thousand that had not bowed the knee to Baal? and why did not the Apostles know the traitor that was amongst them? Is Nut so eminent to see further into spiritual things than Prophets and Apostles? and yet I proved him but even now to be as blind as a beetle in spiritual things, but to these things I shall speak more fully when I come to speak concerning baptising Infants.  
After this, he falls foul upon our Ministers, saying, that none of our Univerisity Ministers are faithful, and that God will reveal his mind to mechanic fools and babes, rather than to learned Ministers, and what he did to learned Paul, was but one example to show his power; but he hath not promised to reveal his will to any more wise and learned. To these things I answer, first, they that teach others must needs be first taught themselves (faith Paul to that young Minister Timothy) abide thou in the things which thou hast learned, and host been assured of knowing of whom thou hast learned them, 2 Tim. 3.14. Christ taught that which he received of the Father, John 7.16. And the Apostles delivered that which they received of Christ, 1 Cor. 15.3. Acts 20.27. And ordinary Ministers must build their Doctrine upon the Prophets and Apostles doctri●e; this is the right tradition, and if it be truly observed without addition or detraction, the Gospel will remain in its integrity; the means whereby Christ teachetn those that are to teach others, are two; one is by immediate revelation, the other is ordinary instruction in Schools by the means and ministry of man: now (saith Amos) I was no Prophes nor Prophet's Son, therefore not called the ordinary way, but he had his gifts and calling by revelation, though Lord sent me to prophesy to Israel. Amos 7.4. But when revelation is wanting, being an extraordinary calling, than the Schools of the Prophets remain still, being the ordinary means appointed by God to teach all those that are to teach others; this manner of teaching hath been from the beginning. The Patriarches till Moses were Prophets in their Families, not only in a general way, but in an esprciall manner, they taught their first borne that they might succeed as Prophets after them. Again, there were 48. Cities, where not only the people were taught, but also Schools were erected, that they might be taught which were to be Priests and Levites, and among the rest, one was called Kiriath Sepher, Iosh. 15.15. That is, saith Perkins, the City of books, or as we call it, the University. And Samuel a young man was sent to the Tabernacle in Shilo to be taught and trained up of 〈◊〉 the Priest; and when Samuel was Judge of Israel, he erected Colleges of Frophets, and ruled them himself, 1 Sam. 10. And in the decayed estate of the 〈◊〉 Tri●●. Elias and Elisha set up Schools of the Prophets in flethel and Carmel: And the young Students were called the sons of the Prophets, 2 Kings 2.3. And Christ himself, besides the Sermons which he made to the people, tramed up and taught his twesve Apostles, When they were alone, he expounded all thing a unto them, Mark 4.34. And also the seaventy when he sont them our. Luke 10. And saith Paul to Timothy; The things thou hast heard of me among many witnesses, the same commit thou so Jaithfull men, who shall be able also to teach others, 2 Tim. 2.2. Again, this teaching is useful to maintain the true interpretation of Scripture, for the right dividing of the word is a matter of great difficulty, and what ever men think of it, it requires the greatest learning in the world. Therefore it is necessary that teachere should first be taught, and learn the Gospel of Christ, before they teach others. Again, when men began to lay aside the writings of the Prophets and Apostles, and gave themselves to study the writings of men, the●●sgnorance, superstition, and idolatry came headlong into the world. Again saith Perkins on his Commentary, on Galat. page 385. There be sudry kinds of contention lawful, such as these, 1. Contention with an enemy in a just wae, 2. Contention at the Bar with an adversary in a just cause, 3. Contention in dispuration with an Heretic, 4. Contention in Schools, disputation for exercise, and for try all sake.  
The seeing teaching of them that are to be teachers is of such antiquity, and to so good use in the Ministry, all men should be exhorted to put to their helping hands that this thing may go forward. Princes are to maintain it by their bountifulues & authority, as they have done & do still they must do it more, & parents must dedicate the fittest of their children to the service of God in the Ministry, and Students raust love and affect this calling above all other; of all gifts desire rather that ye may prophesy, 1 Cor. 14.1. And lastly, all men must pray that God would prosper and bless all Schools of learning where this kind of teaching is in use, that the ministry may be furnished at the least with the original tongues in which the Scripture was first published; for although Christ cheese men into the ministry without learning, yet he furnished them in an extraordinary manner with the knowledge of all tongues & languages, and although they were furnished with abundance of grace in their hearts before, yet he charged them to tarry at Jerusalem until they had this gift also, Luke 24.49. And on the day of Pentecost the holy Ghost came upon them, and they began to speak with other tongues, Acts 2.1.4. But now no Minister can look to be furnished in this manner: they must go the ordinary way now in the Schools of the Prophets to attain to so much learning as they are capable to receive; this may suffice to satisfy any rational man that our Universities are lawful and warrantable, and that the Ministers of the Gospel ought to have the knowledge of the original tongues wherein the Scripture was first written.  
Again, the calling of the Ministers ought to be manifest, both to their own consciences and also to their hearers, and that for divers reasons; First they are Ambassadors, and, as it were, the mouth of God to the people; for this cause they are to speak in the name of God, and this they cannot do unless they know themselves, Secondly, the calling of the Ministry tends much to edification, it is requifite that he should have the assistance of God's spirit in a large measure, and the protection of God on him and his Ministry, and also his hearers stand in need of the operation of God's spirit in their hearts; but he that wants the assurance of his calling cannot pray to God in faith for these things, neither can he apply the promises of God to himself. Thirdly, the knowledge of their callings breeds conscience of their duties, diligence and the fear of God. Lastly, the knowledge of their callings in the consciences of their hearers breeds a reverence in their hearts, and obedience to the ministry of the word.  
Now here it may be demanded how they may know that they are called of God to the ministry 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 entered not for praise, honour or lucre, but in the fear of God, with a desire to glorify him, and to edisie the Church. Secondly, a faculty to do that which they have a desire to do; in this saculty are two things; 1. A knowledge of God and of his ways, 2. Aptness to deliver that which they know. The third thing whereby they may know their calling, is the ordination of the Church, which appears and gives testimony of their will and ability; he that hath these things is certainly called of God: Now put the case a man wants the first of these three, and entered with an evil conscience, being carried with ambitious and covetous desires: I answer, yet his calling still in respect of the Church is good and lawful, and when he reputes 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 himself, but he that is called of God as Aaron was, Heb. 5.4. Vzzah was smitten with death for but touching the Ark, although his intent was but to stay it from from falling. 2 Sam. 6.7. And the men of Bethshemesh were slain for but looking into the Ark 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 fantastical Anabaptists, who think that any man may preach that will, without any special calling, and they allege for their purpose, that the house of Stephanus addicted themselves to the ministry 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 ministry of the Saints, in the purpose and resolution of their hearts, of all gifts they desired to prophesy: 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 belief that they were Ministers. Again, they allege that all Christians are Kings and Priests, and the office of the Priest is to teach: I answer, we are spiritual Kings over our own corruptions in this world; For grace reigns through righteousness, unto eternal life through jesus Christ. Rom. 5.21. And in this world we are a holy Priesthood to offer up spiritual sacrifices acceptable to God by jesus Christ, 1 Pet. 2.5. But when iniquity shall have amend, and the Saints are freed from sin, Rom. 6.7. they shall inherit all things, Revel. 21.7. In stead of reigning over their corruptions, they shall reign 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 again at the day of judgement, being purified by fire at that day. For he hath made us Kings and Priests, and we shall reign 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 fail, 1 Cor. 13.8. Now teaching more properly belongs to the Prophetical office then to the Priesthood; Every man ought to covet the best gifts, and desire to prophesy, 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 burn incense upon the Altar of incense, but the Priests said to the King, it pertaineth not to thee to burn Incense, and the Lord smote him with Leprosy, 2. Chro. 27.16.18.19. But all might prophesy or teach, so that they keep within their bounds and limits appointed them, that is, their own Families. Father's 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 publicly. Thirdly, they allege that the power of the keys is given to the Church: I answer, that it is so, yet the use and administration thereof belongs to the Ministers only in their dispensation of the word; So than none are to meddle in the Ministry but they that have a lawful calling thereunto: Now it belongs to God alone to call men to the ministry, Paul an Apostle, not of men, nor by men, but by jesus 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 Church's power and authority to call and ordain Ministers is no more but a duty or service whereby they testify and declare and approve of them whom God hath called. Now they are called three ways; first by men and not by God, thus all false teachers are called. Secondly, when God calleth men by the ministry 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 aided with an infallible assistance of God's 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 Schools of the Prophets, and if it please the Lord to sanctify those gifts, and to give them a willing heart to do service in the Church to the glory of God, and they have a lawful ordination by the Church, this is the door 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 publicly but he that is thus called and fitted to take such a charge upon him, Acts 20.28. So than it is not for men of other callings; He that warreth in this warfare must not entangle himself with the affairs of this life, 2 Tim. 2.4. And (saith the Apostle) It is not reason that we should leave the word of God, and serve tables; but we will give ourselves continually to prayer and to the ministry 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 prophesy one by one, that all may learn, and all may be comforted, 1 Cor. 14.31. I answer, this is Schools disputation. If any think himself to be a Prophet, or spiritual, that is furnished with spiritual gifts, and have a willing inclination to be a Prophet, to the praise of God, and the good of the Church, let him acknowledge that the things that I writ unto you are the commandments of the Lord, vers. 37. Let the Prophets speak, 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 Ministry: but they will object, that men of Cyprus and Cyrene, when they were come to Antioch, spoke unto the Grecians, preaching the Lord Jesus; And the hand of the Lord was with them, and a great number believed and turned to the Lord, Acts 11.20.21. I answer, these were extraordinarily called and furnished immediately 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 certain 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 john that were their Ministers, ver. 1.2.5. For when that motion was made, than Paul stood up, and beckoned 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 forbear working, (for so hath the Lord ordained) that they which preach the Gospel, should live of the Gospel, 1 Cor. 9.6.14. If the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things, Rom. 15.27. So much for the ministry 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 Schisms 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 fear me for ever, Jer. 32.39. Again, there is but one body, and one spirit, one hope, one God, one Mediator, one faith, one baptism, Ephes. 4.4. Then why should not all our distractions and schisms be reduced to this one way of worshipping God, seeing all other ways miss 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 soul, 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 jesus Christ, that ye speak the same thing, and that there be no divisions among you, but that ye be perfectly joined together in the same mind and in the same judgement, 1 Cor. 1.10. But will not they have our distractions and schisms reduced to one way of worshipping God, then saith Paul, mark them which cause divisions and offences contrary to the doctrine that ye have learned, and avoid them; for they that are such fear not the Lord jesus Christ, Rom. 16.18. They would lead us from the ancient Prophets to walk in paths, in a way not cast up, Jer. 18.15. Let us inquire for the old way which is the good way, and we shall find rest for our souls, Jer. 6.16. Again, 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 Kingdom, for supposing that the land is scourged for this cause, that so many Religions are suffered, affirming the contrary, that the cause of judgements, wrath and stripes is this, that all Religions are not suffered: his reason is, first saith he, the consciences of conscious men are as dear to them as their lives, 2. Hatred will pursue them that against God's 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 showed 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 than they may command outward conformity in the worship of God, and if they be Hypocrites, it is from themselves who are not obedient to God's command, which alone reacheth the heart: It is true, we must obey them for conscience sake, yet not from their command, but from God's 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 own: 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 all manner of evil against you falsely for my name's sake, Math. 5.11. But saith he, our consciences are as dear to us as our lives. I answ. if their conscience be dearer than God's word, they may quickly be deluded with a blind conscience, and may kill God's 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 wickedness; and we seldom hear a Malefactor plead guilty; then is conscience such a perfect rule, or must it rule the Word of God, or God's word rule the conscience? But he replies that every man's judgement is truth to himself, as theirs is to them. I grant it, but the word of God must rule over all. Neither do they take upon them to frame a government for the Church, but they search the word, and endeavour to find out that form that God himself hath set down in his word; and I doubt not, but ere long, if they humbly submit themselves to the Lord, and be ashamed of their own ways, that they have a long time walked in, that the Lord will show them the form of the house, and the fashion thereof, and the go out thereof, and all the forms thereof, and all the ordinances thereof, and all the laws thereof, and write it in their sight, that they may keep the whole form 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 baptised; with a full answer to all their Cavils 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, than I take it for granted, that they are reputed members of the body of Christ; and therefore they ought to be baptised. For we are all baptised into one body, whether jews or Gentiles, bond or free, and have been made all to drink 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 Baptism sent out his Apostles to baptise all Nations, Math. 28.19. They were commanded to baptise all Nations: hence I gather, that in the institution of baptism, Christ made no exception of nation, age, nor sexes; but the commandment is spoken in a general manner, baptise all, then let us take heed lest we limit or straighten the command of Christ. And all the country of Judea, and all the region round about Jordan were baptised of John in jordan, Math. 3.5, 6. But were there no children in all Judea, nor in all the region round about Jordan? or were they not baptised, when it is said all were baptised? I suppose they will grant that there were children, but they will say, they did not come to be baptised: 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. Again, 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? Again, for this word confessing their sins, some few might do 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 baptised as well as they?  
Secondly, the Apostles practice showeth, that they understood that infants were included in that command of Christ; for when they came to any family, if but the parents believed, and were baptised, they baptised all the household. When Lydia was converted, she was baptised and all her household. And the Apostle told the jailor, that if he believed on the Lord jesus, he should be saved and all his house; and the same hour of the night he took them and washed their stripes, and wa● baptised, he and all his, Acts 16.15.32, 33. And saith Paul, I baptised also the household of Stephanus, 1 Cor. 1.16. Then if the Apostles understood Christ to speak in general to all Nations, sexes, and ages without exception, why should we make question of it? saith the Apostle, mark them which walk so, as ye have us for an example, Phil. 3.15.  
Thirdly, Infants were circumcised, and baptism is come in the place of it, why then should not Infants of Christians be baptised? did Christ come to rob Infants of that benefit which they had before his coming, or did he not rather come to enlarge his mercies to them? he came to break down the partition wall, that all might partake of his free mercy, which is not less than it was before, but greater; First, in giving baptism in stead of circumcision, which is far easier; Secondly, by admitting all Nations to partake of it, which before was to the Jews only; 3. In that baptism more clearly signifies our Regeneration then Circumcision did; hence I gather, that if Christ hath given us a clearer signification than before, our children shall not have less, if God did not only give Parents the seals of the Covenant, but their Infants also; will not God do so to Infants of Christians? shall we think 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 Jews 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 baptised every one of you? meaning all you that the promises belong to; be ye every one baptised, both ye and your children: Then why should not Infants be baptised? If but one of the Parents believe, the children are holy, 1 Cor. 1.14. If the roots be holy, so are the branches, Rom. 11.16.  
Fourthly, Infants may receive the seeds of grace by the Almighty power and wisdom 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 Kingdom of heaven; And whosoever shall humble himself as this little child, shall be greatest in the Kingdom of heaven; And whosoever shall offend one of these little ones that believe in me, etc. Math. 16.2.3.4.6. Here you see by the testimony of Christ himself, that a little child is converted and humbled, and believing in him; than who dares deny these Infants the Sacrament of baptism? and saith Christ further; Take heed how you despise these little ones, for I say unto you, that in heaven they have their Angels always 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 signs and tokens, and shall we as much as in us lies, bar them out of the Visible Church? by keeping them from the seal 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 forbidden them not, Math. 19.24. But doth Christ call them and charge them not to keep them bacl from him, and dare any be so bold to withstand this charge of Christ, and as much as in them lies, deprvive their souls of all spiritual good, what desperate soule-murderers be these? they are like unto the daughters of Jerusalem, who in that great famine and terrible siege, were more cruel to their sucking Infants then the sea monsters, or like the Ostriches in the wilderness, Lam 4.3. The precious sons of Zion comparable to fine gold. were esteemed as earthen pitchers, vers. 2. So these men, when Christ highly commends, and greatly delights in young Infants, these cruel parents think them not worthy of their society in divine ordinances; how do they know but they were sanctified in the womb as well as jeremiah, Jer. 1.5. And how do they know, but they were filled with the holy Ghost even from their mother's womb, aswel as John the Baptist? Luke 1.15. But was john sanctified from the womb, who was the first Minister of the Sacrament of baptism? what is this, but to inform john that Infants from the womb are fitted for baptism? And again, Christ was conceived by the holy Ghost to sanctify Infancy aswel as any other age, that none may be excepted against; then how dare these men make exceptions where Christ makes none? then may Infants be sanctified in the womb, and receive the holy Ghost from the womb; Then saith Peter, can any man forbidden that these should be baptised that have received the holy Ghost aswell as we? And he commanded them to be baptised in the name of the Lord, Acts 10.47, 48.  
Fifthly, the Apostles did baptise them that did but in a general way confess that Christ was the Son of God, Acts 8.37, 38. And they baptised Simon Magus, & many in Samaria, when as yet the holy Ghost was fallen upon none of them, only they were baptised in the name of the Lord Jesus: Then they laid their hands on them, and they received the holy Ghost, see Acts 8.15, 16.17. And the Apostles finding certain Desciples, said unto them, have ye received the holy Ghost since ye believed? that is, have ye received the special gifts and graces of the holy Ghost since ye believed with a general faith; but say they, we have not so much as heard whether there be any holy Ghost: and he said unto them, unto what were ye baptised? and they said, unto John's baptism, Acts 19.1, 2, 3. Here you see them baptised that can make but a weak account of their faith; why may not Infants born of Christians be baptised much rather than these?  
6. john baptised them with water unto repentance: but saith he, he that cometh after me, shall baptise you with the holy Ghost, Mat. 3.11. That is, when Christ by his spirit shall make that baptism by water effectual by the inward working of the holy Ghost, and yet all this but one baptism, Ephes. 4.5. And Paul speaking to those that were baptised with water, and yet were ignorant of the holy Ghost, saith, john baptizeth unto repentance, and saith to the people, that they should believe on him that should come after him, that is, on Jesus Christ; And when they heard this, they were baptised in the name of the Lord jesus, and Paul laid his hands on them, and the holy Ghost came on them, Acts 19.5.6. Now this was not another Baptism, but only the inward baptism of the holy Ghost, as john had told them before, how that he which came after him should baptise those with the holy Ghost, which then only received the outward form, Mat. 3.11. Then if this be so, why may not Infants of Christians now be baptised unto repentance aswell as these? But our Anabaptists will have Christ to be the forerunner of john, to baptise them first with the holy Ghost, and then john shall baptise them with water, and so Christ shall prepare the way for john, and not john for Christ; But the spirit is like the wind, and we cannot tell whence it cometh ●●r whither it goeth, John 3.8. That new name written, no man knoweth, but he that hath it, Revel. 2.17. Then 'ttwere a vain thing to wai●e for that we shall never know in mother; so then to children borne of Christian parents we are to do our duty in baptising them, and let the Lord alone to take his own time to make it effectual to them; we must not tie the Lord to convert them, to any limited time of their age; some the Lord converts in the first hour, and some not till the last hour of their life. Again, it is said when Christ was baptised and went out of the water, than the spirit of God descended upon him, and a voice from heaven came saying, this is my beloved son in whom I am well pleased, Mat. 3.16.17. Then if we would see the work of God appear upon our children, let us first baptise them, and then we may look for it and not before.  
Seventhly, we may take notice of the two Sacraments of the Jews compared with ours, and their agreement together: first, concerning their Passeover, it was required that they should know the thing signified by it, and that they should sanctify and cleanse themselves before they did receive it; and when King Hezekiah supposed that some of several Tribes had not sufficiently prepared themselves, and yet had been at that Sacrament, he prayed for them, saying; The good Lord pardon them, and the Lord harkened to Hezekiah, and healed the people, 2 Chron. 30.18.19.20. And (saith Moses) concerning some that were defiled and had not cleansed themselves, therefore they could not keep the Passover on that day, Num. 9.6. Now to this Passover our Lord's Supper doth well agree, which requires examination and knowledge of the thing signified, and a remembrance of the death of Christ till his coming again, 1 Cor. 11. But for the other Sacrament of the Jews, was nothing required of them if so be they were but children of circumcised Jews, and baptism is come in the place of it? why then should more be required of our children then was of the children of the Jews? let them answer if they can.  
But suppose they should require some qualification in our children, why may we not answer that children are the heritage of the Lord? Psa. 127.3. then why should they be kept from this ordinance of baptism? Again, children were in the Temple and sang Hosanna to the son of David to the astonishment of the Priests and Scribes, yet to the great approbation of Jesus Christ, who said to the Priests, have ye not read that cut of the months of babes and sucklings thou hast perfected praise, Mat. 21.15, 16. Psa. 8.2. But doth Christ here acknowledge an Evangelicall perfection to be in the praise of babes and sucklings? then who dares to keep them from the ordinance of baptism? Again, Christ saith, of such is the Kingdom of Heaven, than who dares to make question of that which Christ affirms? and he kindly embraced them, which he would not have done if they had not been part of his Kingdom, neither could he be deceived, because he knew their hearts, and he prayed for them, Mat. 19.13. and his prayers were always heard, Luke 11.42. neither would he pray for the world, but only for those that were given him, 17.9. and he blessed them; but who are blessed of Christ but they whose sins are forgiven? Psa. 32.1. And Christ was displeased with those that kept them from him, which plainly shows his tender affection to them; and he gave his Apostles a double charge, that they should neither forbid those that brought them, nor drive way, but freely give them admittance into his presence; and (saith Christ) He that receives not the Kingdom of Heaven as a little child, he shall not enter therein; and (saith he) their Angels are in heaven beholding the face of my Father which is in heaven, that is, they stand ready, and hearken for a command from God to be sent for their good, Psa. 103.20. But the angels are ministering spirits only for the 〈◊〉 of salvation, Heb. 1.14. they encamp about those that fear the Lord, Psa. ●4. 7. Then why should Infants be debarred from the Sacrament of baptism who have so f●re a Title to the Kingdom of heaven. But they will say, those in the Gospel are to be understood babes in Christ or young converts: To this I answer, when they brought them to Christ, he took them up in his arms when he blessed them, Mat. 10.16. which shewes plainly that they were little children. Secondly, the Disciples call them young children and little children ver. 13. and Luke saith, they brought unto him Infants, Luke 18.15. And when Christ called a little child unto him, Mat. 18.2. he set him in the midst of them, which argues plainly that he had him in his arms; but see Mar. 9.36. there you shall see in plain words that he took that very child in his arms and spoke unto them. Thirdly, Christ saith unto his Disciples, who were strong Christians; except ye be converted and become as little Children, ye shall not enter into the Kingdom of Heaven; but now will those men who say this place is meant of babes in Christ or young converts, will they I say make their inference thus, that strong christians must become weak in faith? yea the Apostles must become as babes in Christ, their strong faith must become weak again, or else they cannot enter into heaven; these men declare their folly as Sodom declareth her sin, Isa. 3.9. For doth not Christ often blame a weak faith, see Mat. 8.26.14.31. and doth he not highly commend a strong faith? Mat. 8.10.15.28. Rom. 4.20. Then the true meaning is this, the Disciples had been reasoning who should be the greatest, Mat. 18.1. Mar. 9.34. then Christ took a young child in nature up in his arms to convince their pride and envy, as the Apostle saith, in malice be ye children, but in understanding be ye men, 1 Cor. 14.20. So here in pride and envy Christ would have them to be as children, saying, except ye be converted from your pride and envy ye cannot be saved; that is, your pride and envy must be mortified & crucified which makes you affect high places; he that would be first, the same shallbe last & servant of all, Mar. 9.35.36. So, than the Disciples were already converted from the state of nature to the state of grace, but yet they were not sufficiently converted from their pride & envy; so than you see all these testimonies of Christ to be concerning young children in nature, and not of young converts being grown in age; therefore infants having such approbation and testimony from the mouth of Christ, I say again, who dares hinder them from the ordinance of baptism?  
Eightly, from the ends of baptism, which are these. First, it is a pledge unto us in regard of our weakness, to assure us of all the graces and mercies of God, & especially of our union with Christ, and of remission of sins, and both mortification of them, and vivification to arise from them to newness of life, Rom. 6.3.4. For he that is baptised into Christ, hath put on Christ, Gal. 3.27. The second end of our baptism is to distinguish Christians from Tucks and Pagans; for it is a sign of our Christian profession against all the enemies of Jesus Christ, as Circumcision was a token of the Covenant, saith the Lord, between me and thee, Gen. 17.11. Christian's may say as David did; Thy vows are upon me O God, I will render praise unto thee, Psal. 56.11. The third end of our baptism, it is a means of our entrance or admission into the visible Church of Christ, for saith Christ; Except a man be borne of water and the spirit, he cannot enter into the Kingdom of God, John 3.5. The Kingdom of God here hath a double signification answerable to the double qualification: sometimes it is meant the visible Church; so then except a man be baptised with water, he cannot enter into it, & it is also meant heaven itself, and so a man must be borne of the holy Ghost, or else he cannot enter into it. The fourth end of our baptism, it is a means of our unity with the Church and people of God; For we are all baptised into one body, 1 Cor. 12.13. There is one body and one spirit, and one hope of our calling; one Lord, one faith, one baptism, one God and Father of all, who is above and through all, and in you all, Ephes. 4.4, 5, 6. Then would you have a pledge of God's love to you in regard of your children that they are united to Christ, and their sins forgiven and mortified, and that they are risen with Christ to the life of grace? then let them be baptised.  
And would you have them distinguished from the enemies of Christ, and to have a sign and a badge of their Christian profession before the world? then let them be baptised.  
And would you have them to be admitted into the Visible Church of Christ? then let them be baptised.  
And would you have them to enjoy the privileges of the Church, and to be at peace and unity with the people of God? then let them be baptised.  
But some will here demand, whether baptism be of absolute necessity to salvation, or not; I answer, to make covenant with God, and to be in the said covenant, is of absolute necessity to salvation, for unless God be our God in Covenant, and we his servants, we cannot be saved; now baptism is the seal of this Covenant, and therefore necessary but in part; 1. In respect of God's command, who hath enjoined us to use it, 2. In respect of our weakness that have need of all helper that may confirm our faith: yet baptism is not absolutely necessary to salvation. For the want of baptism doth not condemn the children of believing Parents, if they die before baptism, when it cannot be had; for they being holy, theirs is the kingdom of God, although they die before baptism; the thief upon the cross, and many other holy Martyrs died before baptism, that are now in the Kingdom of heaven; and those parents that slighted this ordinance, so that their children died without it, if they repent of that sin, it may be forgiven, and their souls may be saved for all that, yet it is of very dangerous consequence to slight or contemn any ordinance of God, it is damnable of itself without repentance. There was a law in Israel, that the uncircumcised manchild, whose flesh of his foreskin is not circumcised, that soul shallbe cut off from his people; the reason is rendered, because saith the Lord, he hath broken my Covenant, Gen. 17.14. Now it was not the Infant that despised or slighted the Covenant: but it was the parents that sinned, by slighting or despising the ordinance of God, and did procure this judgement upon their child; also the child when he came to age refused to be circumcised; and so he broke the Covenant of God, and therefore he was cut off from the people; and why may not this be a just judgement of God upon the Parents neglect of the ordinance of baptism which is come in the place of circumcision? And if the Lord were so severe with those that were not circumcised, which was a heavy burden for Infants to bear, see Ezod. 4.26. How much more now baptism is come in the place of it, which is far easier; But wash and be clean, 2 Kings 5.13. Then let them take heed how they neglect this ordinance of God: for when they expect to have them answer for themselves, they may justly answer with contempt, and despise the ordinance of God, and so for ever be cut off from his people, and from the visible Church, and so by that means debarred from the ordinary means of salvation. For the Lord addeth to his Church daily such as shallbe saved, Acts 3.47. Yet I grant that place is chief to be understood of the Invisible Church, into which who soever shall enter, being the Kingdom of grace, shall without fail come to the Kingdom of glory for ever. But except a man be borne of water, that is, baptised with water he cannot enter into the Kingdom of God here, which is the visible Church, and he that is entered into it is either in the invisible or in God's way to it, which is nothing else but heaven begun, and heaven is nothing else but grace perfected. We all with open face beholding as in a glass the glory of the Lord, & are changed into the same Image from glory to glory, even by the spirit of the Lord, 2 Cor. 3.18. But they will object and say, that Infants cannot be known to us that they are indeed the children of God, and if they be not, say they, we may not to baptise them. I answer, the same may be said of men of years, for we know not certainly whether they be the children of God or no: therefore by this argument we may not only exclude Infants from baptism, but men of years, yea all sexes and ages from both Sacraments, and so admit of none at all into the Church of God. But to come a little nearer to them, do they believe that the patents are the children of God, and in Covenant with him? then they ought to believe the same of their children till they manifest by their wicked life to the contrary. For is God the God of the Parents and not the God of their seed? this is flat against the tenor of the Covenant; Therefore if the child have a right to the Covenant, he must needs have a right to the seal of it.  
Secondly, they object that Infants have no faith, and therefore baptism is of no use to them. I answer, they may have the seeds of faith and regeneration, although we know it not; For without faith it is impossible to please God, Heb. 11.6. And he that believeth not shallbe damned, Mar. 16.16. But howsoever they have an enfolded faith, because that their parents by their faith receive the promise of God both for themselves and their children, so that the faith of the Parents is also the faith of their children. And th●●● to be born of Christian parents, and in the Church of Christ, is in stead of the profession of faith, and so it will be useful and profitable for Infants to be baptised.  
Thirdly, they will object that Infants know not what is done when they are baptised. I answer, no more did those Infants that were circumcised, yet it was useful to them and their parents both to have the Covenant sealed unto them, and is it not the same also to Christian Infants? many benefits come with it, it is a means to admit them into the fellowship of the visible Church, and by that means made right members of it. For as the Father makes a purchase for himself and his children, and they being Infants at the time of the sealing of it, and so not able to know what was done, yet the purchase is not in vain for them; but as those Infants grow to understanding they can rejoice that they have an interest in their Father's purchase; so will Infants baptised, when they come to understanding they will rejoice in the great love of God that should vouchsafe to take them into Covenant, and seal so many gracious promises unto them in the Sacrament of baptisine, which will be an engagement to them all their days, to endeavour to keep the conditions of it.  
Fourthly, they will object that the weakness of the Infant is such, that the coldness of the water to be dived into it, may be the death of the Infant; therefore say they, it were better to let them grow to more strength, and to take the warmness of the Summer season, rather than to endanger the life of the Infant. I answer, it is true that dipping the child doth more resemble our spiritual washing, for saith the Apostle, we are buried with him by baptism into his death, that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. If we be planted in the likeness of his death, we shallbe in the likeness of his resurrection, Rom. 6.4.5. But there is no necessity of dipping the Infant to endanger the health and life of it in these cold countries, when as the word baptising signifies not only such a washing that is by diving of the body into the water, but that also which is by sprinkling water upon it, and the Lord saith by the Prophet, speaking of these times under the Gospel. Then will I sprinkle clean water upon you, and ye shallbe clean from all your filthiness, Ezek. 36.25. Therefore without all question in these cold Countries sprinkling is accepted.  
Again, God's word teacheth modesty, see Deu. 23.13.25 ●●. 12.1 Co. 11.6.14. But what modesty were it for a man or woman grown of age to go naked into the water to be baptised, whether it be before one man or before the whole congregation? saith Paul, let all things be done decently, 1 Cor. 14.10. Again, we are taught to pray the Lord to keep us out of temptation, and we have the example of David's fearful fall into adultery and murder by seeing a naked woman washing herself, 2 Sam. 11.2. Abstain from all appearance of evil, 1 Thes. 5.22. Now if they should object that men grown in years that were strangers were circumcised when they were converted to the Jews Religion, therefore it was no shame to see their nakedness: I answer, none but males were to be circumcised, Gen. 10.17. see 35.15. and it was done by men; but females were not circumcised, neither ought they to circumcise any; but both se●es are to be baptised, therefore we should have regard to modesty, and to keep out of temptation.  
Fifly, it may be they will object and say, if the Infant be sprinkled but on one part and not on another, than it is baptised but in one part and not in another, and therefore no true baptism: I answer in the words of Christ, if I wash thee not, thou hast no part with me; yet saith he to Peter he that is washed needeth not save to wash his feet and is clean every whit, John 13.10. Here Peter thought it had been better to be washed all over: but the answer of Christ is, that one part is sufficient, and circumcision was not in all parts but in one part, and yet the Infant was by the virtue of that one place circumcised all over; So Baptism doth infuse itself into all parts of the man, and into all parts of his life, and into all places whithersoever he comes; therefore that baptisine that is by sprinkling the Infant is a true baptism, and I have already shown the danger of neglecting this ordinance: and here I may tell you again, that the Lord met Moses and sought to kill him because that his child was not circumcised, thereupon his wife in her rage and fury went herself and circumcised him which was her great sin; yet the Lord in his great mercy passed by all because the thing was done, and so the Lord let him go, Exod. 4.24, 25, 26. then take heed of carnal reasoning against God's ordinance. Then I conclude, that in hot Countries and for men of years, diving may rather be used; but in cold Countries and to Infants, sprinkling may suffice, which also is the custom of our Churches and ought not altogether to be despised, see 1 Cor. 11.16. where Paul saith, if any man seem to be contentious, we have no such custom, neither the Churches of God; and when Israel had no settled Church, but traveled from one Kingdom to another, in such a case circumcision might be laid aside, and yet did not offend the Lord; But he remembers their kindness when they followed him in the wilderness, than Israel was holiness to the Lord, and the first fruits of his increase. Jer. 2.2, 3. Although they laid circumcision aside for a space of time; and there is much difference between a settled Church and the first planting of the Gospel; when the Apostles preached, it was to men of years, and such they baptised that were present, and they were out of the Covenant; but we are children of Christians, and some of our fathers were in covenant with God and had the seal of it, which is baptism: And we are the children of the Covenant which God made with our fathers, Acts 3 23. These things well considered, let the Reader judge whether God will accept the sprinkling of Infants at their receiving of Baptism in this cold Climate.  
Sixtly, they object that the baptism of Infants is grounded upon no institution of Christ: I answer, that Christ sent his Apostles to baptise all Nations, and the Apostles practise where they came baptised whole households, as I shown before; and the Apostle speaking of the whole Church, saith, we are all baptised into one body. 1 Cor. 12.13. And the Apostle speaking of Israel's going through the red Sea, saith, they were all baptised in the sea, 1 Cor. 10.3.4. Now if all Nations, all Households, and all the Church was baptised, where will they find that Infants were excepted against to be debarred of this ordinance of God? Let them but with an upright conscience tell me what they think, whether Infants be no part of Nations, Households, or of the Church of God, and then tell me whether baptising of them be not grounded upon the institution of Christ.  
7thly, they object & say, that place in Mar. 18. is not meant of infants, but of good big ones which were able to go & answer for themselves: this I have answered already, but saith Mr. Calvin in his Institutions 416.7. they are called by the Evangelist Brephe and Paidia, by which words the Greeks' do signify babes yet hanging. on the breasts, therefore this word (to come) is plainly meant, to have access; lo (saith he) what snares they are compelled to make which are hardened against the truth: & where they say that the Kingdom of heaven is not given to Infants, but to such as be like them, but this is no sounder them the rest; for the very intent & meaning of Christ is to show that Infants in age are not strangers to him, when he commandeth that Infants be suffered to have access unto him; nothing is plainer than that very infancy indeed is there spoken of, & where he addeth, of such is the Kingdom Heaven, in this word such, are meant very Infants themselves and such as be like them. Now to compare those actions and carriage of Christ to those infants with the signification of baptism together, and it will appear to have the same signification: Then if Infants be brought to Christ, why is it not meet that they should be received to baptism which is the sign of our communion & fellowship with Christ? and if the Kingdom of Heaven be theirs, why should the sign thereof be denied them? whereby there is as it were an entry made into the Church of God, that so they may be numbered among the heirs of the heavenly Kingdom; and by our baptism we testify that Infants are contained in the Covenant of God; and doth not that which Christ did to them the same? his receiving and embracing, laying his hands on them & praying for them, doth not all this declare that they are his, & that they are sanctified of him? for (saith he) I pray not for the world, but for those that thou hast given me out of the world, John 17.9. Then how unjust are they which drive a way those whom Christ calleth unto him, and spoil them that Christ hath garnished with his gifts? and if they shut out them that he willingly receiveth, what miserable cruelty is this to their little Infants, let the Reader judge. Shall not the Infants under the old Testament be denied the seal which the Lord calleth a token of the Covenant betwixt him and us? Gen. 17.11. And shall Infants now be deprived of it? shall the Jews be assured of the salvation of their seed, and shall it be taken away from Christians? did Christ by his coming take away the testimony of their Infants, and leave us none in stead of it? what an extreme slander is this to Christ who came to put an end to all dark Types and shadows, and to manifest to the sons of men the infinite goodness of the Father more clearly than ever it was before: Christ is the light of the Gentiles, Luke 2.32. Then let us not think that Christ came to deprive our children of that which the children of the Jews had before his coming.  
Eightly, they will object and say, that it is not where found that any one Infant was ever baptised by the hand of any of the Apostles. I answer, although it be not expressly by name set down by the Evangelists, yet it is plainly employed, when it is said that they baptised Lydia and her household, and the Jailor and all his, Acts 16.15.23. But if all this will not suffice to answer them, I reply, that by the same argument women may be debarred from the other Sacrament the Lords Supper, because that we read of none that received it in the Apostles times: but if we observe and consider well what the instruction requireth, by that we may know to whom the use of the Lords Supper ought to be communicated; now the same rule is to be observed in baptism, for when we consider to what end it was ordained, we may easily see that it belongs aswel to Infants as to elder folks; so that if they be deprived of it, the will of Christ is manifestly defrauded, than lot us not believe their lies, when they say that baptism of Infants was not in the Apostles times. But try the spirits whether they be of God, 1 John 4.1. And search the Scripture daily, and see whether those things be so, Acts 17.11.  
Ninthly, they will object that although Infants were Circumcised, yet it will not follow that they should be baptised, because that the signs & the Covenant are different, and also the names of the children. For first say they, Circumcision was a figure of mortification & not of baptism; so I say too, that mortification is the thing signified by both: hence I conclude that baptism doth rightly come in the place of Circumcision, because that they both do signify the same thing. 2. Whereas they affirm the difference of the Covenant, they are forced to wrest the Scriptures with audacious boldness, and all because they would make them speak a damnable lie which is this. They say that the Covenant which God made with Abraham did not exceed this temporal life, & all the promises therein contained are but for temporal things; but if this be so, hence it will follow that the Jews were only filled with benefits like swine fatted with husks, and so at length did perish with eternal damnation: for say they, Circumcision was but a literal sign, and the promises thereof were but carnal. To this I reply, that Heretics may draw the same inference from baptism, for saith the Apostle, we are circumcised in Christ in putting off the body of the sins of the flesh by the Circumcision of Christ, (and presently he addeth) buried with him in baptism, Col. 2.11, 12. Thus you see that baptism is directly in the place of Circumcision, and the fulfilling of baptism is also the fulfilling of Circumcision, for they figure unto us both the same thing, yet I deny not but the land of Canaan with many temporal blessings, was enfolded in this promise, yet not as the chief, which was Christ, and in him all spiritual and eternal blessings, that the blessing of Abraham might come on the Gentiles through jesus Christ, that we might receive the promise of the spirit through faith, Gal. 3.14. Thus those soule● murderers do not only seek to murder our little Infants, but also the souls of all the Israel of God under the old Testament, in saying that Covenant which God made with Abraham, was but literal, and all the promises contained in it were but for carnal things. 3. They say that in the old Testament they were called the children of Abraham because they carne of him, and now none but the faithful are called Abraham's children, therefore say they that carnal Infancy which was by Circumcision grafted into the fellowship of the Covenant figured the Infants of the new Testament which are regenerated by the word of God to immortal life. This is a truth, but yet it is not the whole truth; for as the Serpent beguiled Eve, so doth this subtle Sophister seek to seduce those little ones that believe in Christ. 1. Here you see that he excludes all our Infants from having any right in Christ, because saith he, the circumcising of Infants, and receiving them, or engrafting them into the fellowship of the Covenant, signified those under the new Testament, which are regenerated by the Word, which no Infant can be; yet I have proved before that they may have the seeds of faith & regeneration wrought in them by the spirit of God, although the manner how it is wrought in them be hidden from us: then why should he exclude these Infants? Again, he calls them all carnal Infants that were circumcised before that they manifest themselves so to be; not considering that God is able to sanctify them, and to give them the gifts of the holy Ghost from their mother's womb, as I have showed in jeremiah & john the Baptist. Again, Abraham was called the Father of the faithful, aswell to Jews as Christians; for when a company of wicked wretches called themselves the children of Abraham; saith Christ, if ye were the children of Abraham, you would do the works of Abraham; Ye are of your father the Devil, and the lusts of your father ye will do, John 8.39.44. And Abraham rejoiced to see my day, and ye go about to kill me, this did not Abraham, vers. 56.40. Again, all the faithful, whether jews or Gentiles, are all joint heirs with Abraham of the same promises, and shall come from the East and West, and sit down with him in the Kingdom of heaven, Mat. 8.11. so then by Circumcision the Jews were taught that God was the author of their salvation, & by this knowledge their minds were raised to the hope of eternal life, they were called Gods peculiar treasure, and his purchased people, and what can be wanting to them when God hath taken charge of them. And Abraham had faith before he received the seal of the righteousness of faith, that he should be the father of all the faithful, both of circumcision and uncircumcision, Rom. 4.10.11. Yet God was pleased particularly to embrace the seed of Abraham with his mercy, and that the same mercy might be the more witnessed to them, he gave them the seal of circumcision so like unto this is the Christian Church when the parents receive the seal of the covenant, so must the children also; For if the root be holy, so are the branches, Ro. 11.16. Yea, if but one of the parents believe, the children are holy, 1 Cor. 7.14. And are so accounted of God although they be Infants, and not yet capable to be converted by the word of God preached unto them, yet they may have a work upon them by the holy Ghost, which makes them to be in the Covenant, and to have right to the seal of it which is baptism.  
Tenthly, they object other differences to small purpose between baptism and circumcision; they say that baptism hath relation to the first day of our spiritual battle, but circumcision to the eighth day when mortification is ended, and by & by they fall soul upon themselves and break the neck of their own argument, saying that circumcision is a sign of the flesh to be mortified, and baptism they call burial, into which none can be put till they be already dead, so that it is enough and sufficient to confute them in naming their own contradictions; but let them know that ●ortification is a continued action all the days of our life, and the more we ●●●●ease ●n knowledge, the more we increase in sorrow, Eccle. 1.18. For we ●ayly find more sin, to be mortified, and circumcision was not deferred till the ●th day because that should be the last day of mortification; but God in great mercy to the infant did forbear the first seven days because they are held to be most dangerous, as also that it may have a little more strength to undergo so hard a service and also it was to typify our Saviour's resurrection. Another  cavil they would make, that if we thus compare baptism with circumcision, then say they, none but males ought to be baptised, and yet (say they) you baptise females: I answer, circumcision being in the generative part, it is all one as if both were circumcised, so that if but one of the parents were in the Covenant, as I said concerning baptism, the children are holy, 1 Cor. 7.14. Thus than we see the agreement between circumcision and baptism in the inward mystery and in the promises; in the use and in the efficacy of them: Then why may not infants now be baptised aswell as they were circumcised, it being far easier to them to bear it?  
11thly, they object that infants understand not the thing there signified, which is their spiritual regeneration, this (say they) cannot be in their tender infancy, therefore they are to be taken for no other than the children of Adam till they be grown to age meet for a second birth: I answer, if they have the seeds of faith and regeneration wrought in truth by the spirit of God in their souls, although the knowledge of it be hidden both from themselves and from us; it is too weak an argument to deprive them of the ordinance of baptism; for sometimes the strongest Christian may think himself a castaway, and that he for the present hath not one dram of true saving grace as yet wrought in him, but must we judge him to be so, because he himself for the present cannot see it to be otherwise? so then must we judge all Infants to be in old Adam, because they themselves are not capable to understand their own condition? If they be in old Adam, they are in the state of death and damnation. And if they should then die, they must needs be damned; for in Adam all dye, 1 Cor. 15.22. But will these men leave them in that condition? what is this, but as I said before, to esteem the precious sons of Zion comparable to fine gold, to be but earthen pitchers? These are more cruel than sea monsters to their young ones, like the Ostriches in the wilderness, Lam. 4.2.3. She is hardened against her young ones, as though they were not hers, because God hath deprived her of wisdom, and hath not imparted unto her understanding, Job 39.16.17. Christ calleth them unto him, because he is life, and that they might have life in them, and these people drive them from him, and adjudge them to death. Neither will they bring them to Christ that they may have life; they will not use the means to have them engrafted into Christ, that so they may be delivered from the bondage of death; they deprive them of all salvation, in debarring them from the ordinance of baptism. But they will demand how Infants can be regenerate, which have neither knowledge of good nor evil. I answer, God is able to work the seeds of grace in them, although we see it not, and in this thing we must believe more than we see, or else we shall condemn all those infants that die before they be capable of knowledge, and so David shall go to hell to his departed Infant; for saith he, I shall go to him, 2 Sam. 12.23. And how can it be avoided? For we are all shapen in iniquity, and in sin we were conceived, Psa. 51.5. We are all by nature children of wrath, than those Infants that die, must be freed from the wrath of God, and from the guilt of original sin, or else they cannot be saved. But here is our comfort, God can sanctify jeremiah in the womb, & he can give john the Baptist the gifts of the holy Ghost from the womb, and why not our Infants aswel as they? Christ was conceived by the holy Ghost in the womb, that he might sanctify his elect in every age, aswell at the first hour of their life as at the last, if he please: so then elect children shall be made holy and regenerate before they depart this life. And although the word preached be the immortal seed to regenerate men of years, it is not so to Infants, neither hath the Lord so tied himself only to that means, but he may use some other in case that cannot be had, as among Turks and Pagans, nor received by Infants; yet we must not limit the holy one of Israel, nor tie him to ordinary means in extraordinary cases.  
12. But they object that baptism is a Sacrament of repentance and of faith which cannot be in Infants, and we ought to beware lest they being admitted to the communion of baptism, the signification of it be made void. I answer, it is evident by Scripture that Circumcision was a sign of repentance; yet Paul calls it the seal of the righteousness of faith, Rom. 4.11. So than if Infants among the Jews had faith to seal, why may not Infants of Christians have the like; I mean the seeds of faith; therefore baptism is not void and of no effect to them. Again, if circumcision was commanded, baptism is employed, that is, come in the place thereof, and signifies the same thing, and instituted by the same authority. Then let them take heed how they rage against the ordinance of God; and although Infants that were circumcised had no actual repentance, yet they were truly Circumcised into the mortification of their corrup and defiled nature, in which mortification they should afterwards exercise themselves when they were grown to riper age; and saith john, I baptise you with water unto repentance, Mat. 3.11. And others that were baptised had not received the holy Ghost, for as yet he was fallen upon none of them, only they were baptised in the name of the Lord Jesus. Then laid they their hands on them, and they received the holy Ghost, Acts 8.16.17. So then they were baptised into repentance and faith to come, for as yet these graces be not found actually in them, yet by the secret working of the spirit of God, the seed of both lies hid in them. Paul calls this the w●shing of regeneration, and renewing of the holy Ghost, Titus 3.5. But still they stand upon an express word of God to command it. I answer, Circumcision had a command, and baptism is come in the place of it; then let them show how and when that command was repeated; for although the sign be changed, the command remains still, as it was to Circumcision, so it is now to baptism. Again, if they be elected and have this sign of regeneration, and shall departed before they be capable to understand the mystery of it, they shall be renewed by the power of the holy Ghost unconceivable to us, before they go hence & be no more seen: but if they grow up to age, whereby they may be taught the truth of baptism, they willbe the more engaged to endeavour reformation of their lives, having the token or sign of regeneration given them from their Infancy; saith Paul, we are buried together with Christ by baptism, Rom. 6.4. If this be done by baptism, than it was no● done before; and saith he again, as many as have been baptised into Christ have put on Christ Gal. 3.27. That they might henceforth live unto Christ; and saith Peter, baptism is the answer of a good conscience towards God by the resurrection of jesus Christ, 1 Pet. 3.21.  
But they often err in this, that they will have the the thing itself always in order of time before the sign; But if this were so, than Infants could not have been circumcised, for they could not manifest to others their regeneration being Infants, but circumcision was to them the witness of good conscience, the seeds of grace being there but the declaration and manifestation, was applied to the time to come; so also baptism is to confirm and establish the Covenant made by the Lord with us, and we then receive the seal thereof; and when we actually believe being of age, than we set to our seal that God is true, John 3.33.  
13. They object that baptism is given unto forgiveness of sins, but this we grant as well as they, for we are all born sinners, & stand in need of pardon from the womb, and also of she sign of it to assure us, as soon as it may be had, seeing the Lord doth not cut off Infants from the hope of mercy, why should we deprive them of the sign which is far inferior to the thing itself? so then Infants have remission of sins given them, therefore they ought not to have the sign taken from them. They say again, that Christ cleanseth his Church by the washing of water by the word, Eph. 5.26. And this also we grant aswell as they, for it quite overthrows their error. For if the Lord will have that washing whereby he cleanseth his Church to be testified by baptism, why then should we do so much wrong to Infants as to debar them from that which is given in general to all the members of the Church; And they also are heirs aswell as others to the Kingdom of heaven, Mat. 18.34.19.14. And baptism is an engrafting into the body of Christ; then Infants who are reckoned among the members, ought also to be baptised, lest we be found guilty of this horrible sin, to pluck away by violence any member from the body of Christ.  
14. They object that the Apostles baptised none but those that did before make profession of faith and repentance For they said unto Peter and to the rest of the Apostles, men and brethren what shall we do? Then Peter said unto them, repent and be baptised every one of you, Acts 2.37.38. And wh●n the Ennuch required to be baptised, Philip answered, if thou believest with all thy heart thou mayest Acts 3.37. Hence they conclude that baptism is to be granted to none but toose that have saith and repentance given before. I answ. The first of these places doth not mention saith at all, so that it seems by that place repentance alone may suffice, and the other place doth not mention repentance, so that it seems from that place, that faith alone may suffice, so that of necessity the two places must be joined together; but if you go to join Scriptures together, we will join with you, and lay some other Scriptures to them both, which will soon split your argument; for these to whom Peter and Philip spoke, were men of years, and sufficient to have the practice of repentance, and to conceive faith. Now such as these, we grant, ought not to be baptised till we conceive of their conversion and faith so far as it may be conceived by the judgement of men, but the case of Infants is to be accounted otherwise, as for example; When any stranger joined himself in communion with the religion of Israel, they taught them first the Covenant of the Lord, & instructed them in his law before that he was marked with Circumcision, because that he was by birth a stranger to the people of Israel, with whom the Covenant was made, and with whom Circumcision was established. The Lord when he adopted Abraham to himself, doth not begin at Circumcision, and hid from him what he meant by that sign, but first he declareth what Covenant he intendeth to make with him, & then after faith is given to apply the promises, than he maketh him partaker of the Sacrament of Circumcision; but why must Abraham first have faith, and then receive this Sacrament; and yet his son Isaac shallbe partaker of it at eight days old? I answer, because that he was a man grown in years, and before a stranger: therefore it was meet that he should first learn the conditions of the Covenant, our Isaac an Infant begotten of him, is in Covenant by right of Inheritance according to the form of the promise, which was not only to be ●is God, but the God of his seed after him, Gen. 17.19. So that his son had right to it from the womb, although he understood not the conditions thereof being an Infant, neither aught such Infants to be debarred from the sign, for this that they cannot swear to the form of the Covenant. So than if heathens which are grown in age shall embrace the faith of Christ, they must not be marked with baptism till they do evidently declare their faith in Christ, and repentance for their sins, which only can open to them an entrance into fellowship of the Covenant: but Infants of Christians as they are received of God into the inheritance of the Covenant as soon as they are borne, aught to be received to baptism; but if a Turk or a heathen shall offer himself to baptism, he must not be rashly baptised of us till after confession, whereby he may so satisfy the Church.  
15thly, they object from the institution of baptism, that Christ sending out his Apostles to all Nations, commanded them first to teach and then baptise them, Mat. 28.19. And so in the last of Mark it is said, he that believeth and is baptised, shallbe saved; nence they conclude, saying, that teaching must go before baptis●ne by the express command of Christ to his Apostles, and (say they) he doth assign baptisine to be a state after faith; and (say they) Christ shown us an example of himself, which would not be baptised till the thirtieth year of his life: I answer from the first of these, that the Apostles after they have baptised any, than they are charged to teach them to observe all things whatsoever Christ commanded them, Mat. 28.19.20. Hence I gather from their own exposition, thus, that although they do as Christ did who lived 30 years before that he was baptised, & all that time have been taught to reform their lives, yet by their own exposition they must not observe & do what Christ here commands them till they be baptised, because observation & reformation are set down after baptism in this place. Then seeing they fall thus foul upon their own exposition, that they must not observe & practise till they be baptised, in my judgment it were good to have them baptised betime, that they may begin reformation betime, that they may not only be taught 20 or 30 years, but they may observe and practise what they have been taught. But here all may see what unprofitable hearers they make of their children, who shall hear before baptism, because that teaching is set down first, but they must not observe and practise till after baptism because that is set down last, neither will they baptise them that they may observe and practise. Here I may repeat again what I said before, that the Apostles were sent amongst heathens that are out of the Covenant, but we are Christians in the Covenant; and they were men of age, but ours are Infants not capable of teaching. But do they stand so much upon this, that teaching is set down first, although observation be set down after baptismein the same place? then let us to this join another, Io. 3.5. see Acts 22.16. where Christ doth not say except ye be born of the spirit first, and then of water afterwards, ye cannot enter into the Kingdom of heaven; but contrary he saith, except ye be borne of water, and then of the spirit, showing that baptism must give them admittance into the visible Church of God here, and they must be borne of the spirit, that is, regenerated, before that they can come into God heavenly Kingdom, and we know that many were baptised before that they had the gifts and graces of the holy Ghost given them, Acts 8.16.17. Again, they being sent to teach those that were capable of teaching, & then to baptise them; but will it follow hence that Infants must be first taught and then baptised? because Abraham was ninety and nine years old when he was circumcised, must Isaac be so too? a pretty conclusion. But I have answered it already, and proved it too weak an argument to debar Infants born of Christians from the seal of baptism: but further let me clear this by a similitude, the Apostle saith, this we command you, that if any will not work, neither should they eat, 2 Thes. 3.10. will they hence conclude that the Apostle will suffer none to eat but such as work? then what shall our aged people and Infants do, and our sick and weak and lame people do? shall we starve them all because they cannot work? this is our Anabaptists divinity, who make that a general rule for all, which is spoken only of some; for (say they) because men of years must be instructed before they be baptised, therefore Infants must be so too, and because men grown & in health and strength must work or else they must not eat, therefore infants must do so too, or else they must not eat. Now for the example of Christ, who they say was not baptised till he was 30 years of age, I hope they will not say that he wanted fitness till he was of that age to be baptised, for when be was but twelve years old he disputed with the Doctors in the Teme, pl and all that heard him were astonished at his understanding and answers, Luke 2.42.46.47. Then the reason why Christ was not baptised till the middle of man's age or till he was 30 years of age, was, because he was minded then with his Doctrine to institute baptism; and that he might procure the greater authority to his institution, he sanctified it with his own body, who was baptised to sanctify that ordinance unto us, and he sent out his Apostles to baptise all Nations in the name of the Father and of the Son and of the holy Ghost, Mat. 28. Though jesus himself baptised not, meaning with water, because (saith john the Baptist) he that cometh after me shall baptise you with the holy Ghost, Mat 3.11. Thus Christ did then to many, as also now when he make to that ordinance effectual to the cleansing of their fowls from sin; but if they stand so much upon the thirtieth year, why then did they suffer Gervetus one of their great Masters to begin at the age of one and twenty years to boast of himself to be a prophet? and they suffered him to take the place of a teacher before that he had been a member of their Church.  
16, they object, that if Infants be baptised, they may aswell receive the Lords Supper: I answer, no, that will not follow, for the Scriptures show us a large difference between those two; baptism is a sign of admission whereby they are numbered among the people of God; & it is a sign of spiritual regeneration, whereby we are born again the children of God, whereas on the other side the Lords Supper is given to men grown in years, and therefore able to bear stronger meat; and whereas the Scripture never saith that any infants born of christian parents are unfit for baptism, yet none must receive the Lords Supper but such as discern the body and blood of the Lord, and are able to examine their own conscience, and able to declare the Lords death; the Apostle exhorteth that every man should prove and examine himself and then eat of that bread and drink of that cup; therefore examination must go before, which were a vain thing to look for from infants: again, he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lords body. But if none can partake worthily but they that can discern the Lords body, why then should we give to our tender children poison in stead of lively food? Again, the commandment is, that ye shall do it in remembrance of me, and that other sentence, as often as ye eat of this bread and drink of this cup, ye do show the Lords death till he come: but what remembrance can be required in our infants of the thing which they never attained with understanding? what preaching of the cross of Christ can they comprehend in their mind? none of these things are prescribed nor required in baptism, therefore between these two signs there is great difference, and it was so between circumcision and the  in the old Testament; for circumcision (which is well known to answer our baptism) was appointed for infants, but the  which our Lords Supper succeeded did not receive all manner of guests without difference, but it was rightly eaten by them only that were of age, & did inquire into the signification of it. These things methinks might satisfy these men if they were not wilfully blinded and obstinately bend to go on in their error.  
Now it may be demanded whether the children of Turks of Jews may lawfully be baptised. I answer, no, because their parents are out of the Covenant, so that the case is not the same as with Infants borne of Christians, with whom God hath made a Covenant, and with their seed who are children of the Covenant. Therefore as we ourselves have right to the seal of this covenant, so have our Infants as soon as they are borne, although the Lord in mercy did forbear eight days to the Jews, because they were then unable to bear it.  
2. It may be demanded whether children of professed Papists may be baptised. I answer, their parents are baptised in the name of the Father, Son, and holy Ghost; and though the Papacy be not the Church of God, yet the true Church of God is hidden amongst them, and for this cause baptism remains still in the Church of Rome, and their children may be baptised, yet with these cautions. First, that their parents desire this baptism. 2. That there be Churches which promise the educacation of the child in the true saith.  
Thirdly, it may be demanded whether the children of profane and wicked parents who hold the true religion in their judgement, but deny it in their lives, may the children of such be baptised? I answ. They may for all that: for without exception they that were of circumcised Iewes were circumcised, Gen. 12.23. Although many were wicked, yet all were circumcised. Again, although our immediate parents were wicked, yet it may be some of our predecessors were holy, and if the root be holy so are the branches, Rom. 11.16. This also may answer a question whether the children of fornication may be baptised. I answ. They may, if some besides their parents will answer for their good education: neither is there any reason that the sins of the parents should hinder the child of baptism being a thing pertaining to life eternal.  
Fourthly, It may be demanded whether children of excommunicate parents may be baptised. I answ. as before, that if some will answer for their good education, they may; for the parents although excommunicated, yet still they remain for members of the Church, having still a right and title to the Kingdom of heaven, & are not absolutely cast out of it, but with this condition, if they do not repent; although in part they are in respect of their communion or use of their liberty, yet not in respect of their right and title; but as a free man of a corporation being imprisoned, remains a free man still, although for the time he hath no use of his liberty.  
5. It may be demanded whether the intention of him that baptizeth be necessary; I answer, if the word of institution come to the element, it is a Sacrament, whatsoever the Ministers intention be. Paul rejoiced that Christ was preached, although many preached of envy & contention, with no desire of any good to their hearers, Phil. 1.16. Then the intention of the mind is not necessary, if so be the institution be observed. And the efficacy of the Sacrament depends not on the will of man, but on the will of God.  
6. It may be demanded what is the duty of the Minister in baptising. I answ. he stands in the room of God, & what he doth according to the institution, is as much as if God himself had done it with his own hand, and therefore when the Minister doth apply water to the body which is the sign and pledge of grace, he doth withal apply the promise of remission and life everlasting to the party baptised, & that is as much as if God should say to the party baptised, calling him by his name, I freely give unto thee the pardon of all thy sins, and life everlasting, upon condition that thou keep the order set down in baptism, which is to turn unto me, and to believe in Christ; then here is ground for a special saith. First, God for his part by hand of the Minister applies the promise of mercy to every particular believer; then again, every particular believer is by a special faith to receive the promise. For when God shall speak unto us particularly, and as it were assure us of his mercies with his own hand and seal; we must needs be moved in our obedience to his will, and our hearts must be affected with it.  
7. It may be demanded whether baptism administered by wicked men or Heretics or such as cannot preach, be lawful and true baptism. I answer, if such a one be chosen and put in the place of a true Pastor, and keep the true form of baptising according to the Institution in the name of the Father, Son, and holy Ghost, it is true baptism: but if they baptise in the name of any other, it is unlawful; for were ye baptised in the name of Paul? I thank God I baptised none of you, lest any should say that I baptised in my own name, 1 Cor. 1.13.14, 15. These things considered, although they were ignorant and could not preach, or wicked Heretics that did administer it, yet their baptism was lawful. For the Pharisees and Doctors of the Jews were many of them not of the Tribe of Levi, but of some other Tribes, and many of them were Heretics and Apostates, yet they were in the place of good Pastors, and sat in Moses Chair, and taught some of Moses doctrine; therefore saith Christ, hear them.  
8. It may be demanded by the Anabaptists who are not pleased with our baptism, whether those that we have baptised, may not be baptised again by them. Such Katabaptists were in Calvin's time, that did furiously call upon them to be baptised again. To this I answer, that they may not be baptised again, being once baptised; the efficacy of baptism extends itself to the whole life of man, and we are but once new borne, and once engrafted into Christ, and the gift of regeneration is never extinguished; if a man could be borne again, he should need to be baptised again, because that baptism is the Sacrament of Incision or engrafting. Now if any should say that a believer that is engrafted into Christ, should by his own sins and wickedness make himself a dead member, I should tell that man, it is impossible. For the spiritual Temple is made of living stones, 1 Pet. 2.5. And they are passed from death to life. John 5.24. And believers are of the have and flesh of Christ that can never die more, Ephesians 5.30.  
9 It may be demanded what seal or mark is set on God's people by this sacrament of baptism? I answer, there is a twofold seal, one outward, and ●●e other inward. The outward and visible mark or seal is to distinguish Christians from Turks, Jews, and Infidels; as the blood of the Pascall Lamb did between the Israelites and the Egyptians. Now the inward or invisible mark or seal that is set upon us in baptism, being effectual, is the knowledge of our election; this baptism being effectual, shows unto us that the foundation of God remaineth sure, having this seal, the Lord knoweth who are his, 2 Tim. 2.19. By virtue of this, saith Christ, I know my sheep, John 10. And by this the elect of all nations are marked, Rev. 7.9. The second inward seal is the gift of regeneration, which is nothing else but the imprinting of the image of God in the souls of men, and by this believers are sealed, Epes. 1.13. 2 Cor. 1.22. Now baptism is a means to see this mark in us, because it is the laver of regeneration: for as the water washeth away the filth of the body, so the thing signified which is the blood of Christ, doth wash away the sin of our souls.  
Here I thought to have ended this discourse concerning baptism, being already, I suppose, sufficient to satisfy the Reader; but I looking about me, saw one Servetus a mighty Anabaptist, the glory of their company, he came matching with his twenty arguments, and he set upon me and forced me to give him Battle. First (saith he) the signs of Christ are perfect, therefore (saith he) they that receive them must be perfect, or at least able to conceive perfection: But here this man is a little too hasty to require perfection the first day; saith Paul, not as though I were already perfect, but I follow after and press toward the mark, Phil. 3.12, 13, 14. Baptism extendeth itself throughout all our life till death, therefore we must grow unto perfection in degrees. Secondly, he saith, the signs of Christ were ordained for remembrance, that every man should remember that he was buried together with Christ, but here the man hath left his baptism and is fled to the Lords Supper, see 1 Cor. 11.24.25. Thirdly, he saith, all they abide in death which believe not the Son of God, and the wrath of God abideth on them, and therefore infants which cannot believe, lie in their damnation: I answer, Christ only threatneth the despisers of the Gospel, which proudly and stubbornly refuse the grace that is offered them; but what is this concerning infants? saith Christ, it is not the will of your heavenly Father that one of these little ones should perish, Mat. 18.14. But how can this be if they he still in damnation under the wrath of God? no, the spirit of God can work the seeds of grace in them although we cannot conceive the manner how it is done. 4. he objecteth that we are first in our natural condition. therefore we must tarry for baptism which is spiritual: It i● true, we are shapen in iniquity, & conceived in sin, Ps. 51. And by nature children of wrath, Ephes. 2.3. But by his good leave, God is able to remedy this even in Infancy, as I shown in jeremiah & john the Baptist. Fiftly, than he bringeth an allegory, saying, David took neither blind nor lame, but strong soldiers with him into the Tower of Zion, 2 Sam. 5.8. But here I shall split his allegory with a parable of Christ, wherein God calleth to his heavenly banquet both the blind and the lame, Luke 14.21. Sixtly, than he bringeth another allegory, saying, that the Apostles were fishers of men, Mat. 4.19. And lesus said unto Simon, henceforth thou shalt catch men, and not little children, Luke 5.10. To this I reply, and demand what that saying of Christ meaneth, that into the net of the Gospel are gathered all kind of fishes, Mat. 13.47. Neither were the Apostles when they were sent to preach forbidden to baptise Infants, and when the Evangelists name them Anthropous, men, which word comprehends all mankind without exception; why then should they except against Infants, when as God makes no exceptions against any Age, Sex, or Nation? Seventhly, he saith, sigh spiritual things agree with spiritual, therefore Infants, which are not spiritual, are not meet for baptism: I answer, here Paul speaks of Doctrine, where the Corinthians were very quick to apprehend carnal things, and blames them to be very dull to conceive spiritual things, 1 Cor. 2.13.14. But what is this to infants, which are not required to hear points of Doctrine, is any thing here to hinder them from baptism? He replies, that if they be new men, they must be fed with spiritual food: I answer, the sign of Adoption may suffice till they be grown of age and able to bear stronger meat. But he objecteth, that Christ calleth all his to the holy supper: I answer, he admitteth none but them that are already prepared to celebrated the remembrance of his death; this infants cannot do, yet Christ doth vouchsafe to embrace them, which argues they are not strangers, although Christ hath stronger meat for them, yea many things he hath to say to them which they cannot bear now, John 16.12. Eighthly, he saith, it is monstrous that a man after he is borne should not eat: I answer, the soul may be fed although they do not eat outwardly of the supper; Christ is meat to infants though they abstain from the sign, which is the supper; but of baptism the case is otherwise, for by it alone the gate into the Church is opened to them. Ninthly, he saith, a good steward distributeth meat to his household in due time: I grant it, but then withal let him prove that baptism is given to infants out of due time. Tenthly, he bringeth the commandment of Christ, to make haste into the harvest, for the fields are already white, John 4.35. I answer, from this place Christ would have his Apostles to take notice of the present fruit and good success of their labours, that they may the more cheerfully prepare themselves to teach because they were fitted to hear; but I say again, what doth this concern Infants to keep them from baptism?  
11th reason, he saith, in the first Church Christians and disciples were all one: It is true, those that were converted and baptised were both Disciples and Christians; but what of this? will he gather hence, that infants borne of Christians are strangers and out of the Covenant? let him prove it.  
12. He allegeth that all Christians are brethren, but infants are out of this number so long as we debar them from the supper: I answer, Infants are heirs of the Kingdom of Heaven; for of such is the Kingdom of Heaven, Mat. 19.14.18.14. And they are members of Christ, 1 Cor. 12.13. And the embracing of Christ was a true token of their adoption, Mat. 19.15. Thus infants are joined in common with full grown men; therefore although they abstain from the supper for a time, it hinders not, but that they pertain to the body of the Church.  
13. He addeth that none is made our brother, but by the spirit of adoption which is given only by the hearing of faith; this objection hath been often answered, that it is spoken of men of years which is not required in Infants: this hearing of faith, but is this sufficient to prove that God neither will, nor can bring home any of his elect, but by the ordinary means of the Word preached? shall we shut all the world out of heaven, because they have not this ordinary means of salvation as we have? why then shall we limit the holy one of Israel, as though he were not able to graft Infants into Christ by his spirit, because the manner how is hidden from us.  
14. He objecteth that Gornelius was baptised after he had received the holy Ghost, Acts 10. But what of this, because one was so, must all be so? I have showed the contrary by many examples, read Acts 8.15.16.17. The holy Ghost was fallen upon none of them; Yet they were baptised in the name of the Lord jesus.  
15. Here this blasphemer saith, by regeneration we are made Gods, and that they be Gods to whom the word of God is spoken; This, saith he, accordeth not to children that be Infants. All that I will say at this time to this damnable error, is this, to show their hellish inference from some places where Kings and Magistrates by reason of their offices are called Gods, being his Vice-gerents or Deputies upon earth. Hence they would gather that all the saithful are deified that they may the better banish Infants out of the Church.  
16. He saith that Infants cannot be accounted new men, because they have not been begotten by the word. This I have often answered to belong to men of years, yet God's spirit can work without the ordinary means.  
17. Here he brings another allegory, saying, in the Law a sheep & a goat were not offered in sacrifice as soon as they came out of the womb. Here I might answer, that the first born of man and beast was consecrated to the Lord as soon as it came out of the womb, Exod. 13.2.  
18. He affirmeth that none can come to Christ but they that have been before prepared of john. I answer, had those Infants been with john whom Christ embraced and blessed? away with such false principles.  
19 Here he calleth for Patrons, such as Trismegistus and the Sibylls, to prove that holy washing pertain to none but them that are grown of age: here this man discovers his honourable esteem of the baptism of Christ, who will reduce it to the Ceremonies of the Gentiles, that it may be no otherwise administered then pleaseth Trismegistus, but we more esteem the authority of God, whom it hath pleased to make Infants holy to himself, and to admit them with that holy sign, the force whereof they did not yet understand: neither do we count it lawful to borrow any thing out of the cleansings of the Gentiles, that may change in our baptism the everlasting & inviolable law of God which he hath established concerning circumcision.  
20. Last of all he maketh this argument, that if it be lawful to baptise Infants without understanding, that baptism like an interlude may be in sport administered of boys when they play. But of this matter let him quarrel with God, by whose commandment Circumcision was common to Infants, before that they had attained to understanding: was it therefore a thing to be played with, or subject to the follies of Children, that they might overthrow that holy ordinance of God? but it is no marvel that those reprobate spirits although they were vexed with frenzy, do thrust in all the grossest absurdities for defence of their errors, because God doth with such giddiness justly take vengeance of their pride and stubbornness. So much for the 20. arguments of Servetus, and his brethren the Anabaptists.  
One objection I find since which is this, that Christ and his Apostles did enjoin all that they baptised to make profession that they had justifying faith, although they had it not. I an. Christ said, some of you believe not, for jesus knew who they were that believed not, John 6.64.66. And the Apostles say themselves that the holy Ghost was fallen upon none of those in Samaria, yet they were baptised in the name of the Lord jesus, Acts 8.16. Then shall we think that Christ and his Apostles would enjoin them to make profession of a lie, to say they have justifying faith when they had it not? or did Christ and his Apostles engage themselves to believe that the baptised had justifying faith, when they knew the contrary, and so believe a lie against their own conscience? But they display their folly and reply, saying, the knowledge of Christ was above the rule, and therefore he might cause them to make profession of a justifying faith, though he knew they had it not; but what blasphemy is this to make Christ the author of their dissembling? and not only so, but a dissembler himself, to profess that they had justifying faith, which, say our Anabaptists, was the cause of baptism, when he knew they had it not? Hence we may gather that knowledge of sin gives free toleration of sin; for Chrst knew they had no justifying faith, yet he might baptise them. But this is no rule, say our Anabaptists, for other Ministers, because they do not know that they have no justifying saith, as Christ did; so then by the doctrine of Anabaptists, if our Ministers know that Infants have no faith, they may baptise them; but if they do not know that they have no justifying faith, than they must not baptise them.  
Now all sober-minded men may see how rashly they trouble the Church of Christ with brawls and contentions for baptising of Infants; but it will be profitable to consider what Satan goeth about with this so great subtlety, even to take away from us the singular fruit of affiance and spiritual joy (which is to be gathered hereof) and to diminish also the glory of the goodness of God: for sweet it is to godly minds to be certified not only by word, but also by sight to our eyes of the great favour that we have obtained of our heavenly father both to us and our posterity. How should this stir up thankfulness, that God is not only in Covenant with us, but with our seed after us? this thanksgiving and praise unto our God for this mercy, is the thing that Satan seeks to hinder by depriving our Infants of this ordinance of baptism. Now if Satan could hinder this assurance of the grace of God to our Posterity, he would soon stifle all the promises that ever God made to us and our posterity after us in his word: hence would follow in stead thereof, unthankfulness and slothfulness to instruct our children in godliness; for what encouragement have we more than this, to bring them up in the fear of God. when we consider that even immediately from their birth the Lord taketh and acknowledgeth them for his Children. Oh then let us labour to see the bountiful goodness of God towards us, and let us offer to him our children, who will give them a place among them that be in his family and household of faith, yea he will make them members of his Church and heirs of his everlasting Kingdom. Then what heart can be so cruel to debar his little Infants from the ordinance of baptism, which is the door of entrance to all the mercies of God both here and hereafter, Psal. 102.28. For (saith Luke) all the people that heard him and the publicans justified God, being baptised with the baptism of John; But the Pharisees and Lawyers rejected the counsel of God against themselves. being not baptised of him, Luke 7.29.30.  
FINIS.