THE DIFFERENCE ABOUT CHURCH GOVERNMENT ENDED: By taking away the Distinction of Government into Ecclesiastical and Civil: and proving the Government of the Civil Magistrate only sufficient in a Christian Kingdom.  
Written by one that by making peace, prefers to be called a blessed child of God, before preiminence in this world.  
J. M. D. D.  
Published according to Order.  
LONDON. Printed, by R. L. for William Leake, and are to be sold at his shop at the sign of the Crown in Fleet street between the two Temple gates. 1646.   

To the High and Honourable Court of PARLIAMENT.  
HAving penned my Meditations about Church Government, I had some thoughts to commend them (right Christian and Honourable Senate) to your consideration and protection. But being conscious to myself of my own weakness, I was sometime in suspense, as thinking it too high presumption for me so to do. But for so much as that which I have here written, is, as I am persuaded the Truth of God, and tends to the entituling of you to that power which of right belongs unto you, as I doubt not, but ye out of your own profound wisdom are inclinable to think and hold: (whereby if ye do not speedily set this power a-work, Divisions and Errors and Contentions are likely to increase amongst us more and more, and so for want of a timely provision made, Iniquity and Heresy to abound more, to the blemishing of our Church and Gods high dishonour) I have made bold, as a feeling member of Christ's mystical body, to present it to your honourable view. And if upon perusal ye shall think it to be the Truth, I beseech you embrace it, and knowing what the power is, which in a Christian Kingdom ought to bear sway both in Church and Commonwealth, for the kerbing and punishing of all evil doers, delay not to set it up. And eadem opera, quell the division so dangerous, which ariseth from the groundless distinction, as I conceive, betwixt Government Civil and Ecclesiastical amongst us, and let the sword of the Magistrate be regularly sharpened against those new upstart blasphemous Seducers, upon whom it shall appear that the sword of the spirit can do no good, and in this so necessary a work the God▪ of Heaven direct and bless your pious endeavours, that 〈◊〉 already he hath done great and mighty acts by you for the 〈◊〉 of the Church and Commonwealth, so he may make you instruments of this good to his Church also. And so 〈…〉ving pardon for my presumption, and that it may be 〈…〉 to a good desire, I rest ready whether approved or reproved, to submit to your censures.  
J. M.   

The difference about Church-Government ended.  
THe great controversy of these times being about the government of the Church, whereby we may come into as great danger of cruel discontion, when the present shall by God's blessing be ended, and divers Books being written, pro and contra, by Presbyterians and Independants here about, whereby the difference is not likely to be composed, but increased more and more▪ Give me leave, though the least and unworthiest of them all, in brief to declare what I conceive, and I think can solidly prove to be the only true and right way wherein we ought to go. And that God whom I have sought unto for light herein, make my pure endeavours successful, that this way being discovered, we may all with one consent walk and persevere in the same: and this is not the way by me first discovered, but being stood for by some others before, that which upo● serious study and consideration I am confirmed in more and more. And it is that in a Christian Kingdom the distinction betwixt Ecclesiastical and Secular power and rule in respect of the exterior exercise, by censuring and punishing offenders ceaseth, all this power being in the same persons, viz. the higher powers, who are Gods Vicegerents upon earth, to manage all Rule and Government over all causes and persons under their Dominion, whether Secular or Ecclesiastical, and that Ecclesiastical persons ought not to have any share or part in this power, but only to dispense the mysteries of salvation, the Word and Sacraments, to put up the petitions of the congregation in public, or of any particulars, as need shall require, to ordain new Presbyters, and to join man and woman in marriage and in case of variance in opinion arising in the Church to have the chief stroke in determining the truth in a Council, and the determination by them so made all aught, so far as conscience can possibly give leave, to stand to, of what estate or degree soever they be, and to be subject and obedient to them, or anyone of them in their ordinary administering of the Word, the higher powers compelling their Subjects in all lawf●ll ways by penalties, who will not otherwise, to obey and receive their wholesome Doctrine in all things.  
For proof of all this, and first, that all power in a Christian Kingdom is in the same persons, the higher powers, See Rom. 13. 1. Let every soul be subject to the higher powers, and as Bernard hath it to Pope Engenius, Si omnis anima, etiam vestra, here by higher Powers are meant the civil Magistracy, as 1 Pet. 2. 13. is further explained where it is s●id, Obey every humane Ordinance for the Lords sake, whether the King as supreme, or those that are set in authority under him. Wherefore all power is primitively in the King, where the Country is under a King, and derivatively insuch as have commission from him, and these are only Secular men, not ecclesiastics, according to that of the Apostle, If ye have judgements in things pertaining to this life, set up them that are least esteemed, in the Church, 1 Cor. 6. 4. That is, some common Christians, no● Ministers of the Gospel. And wherein the Magistrates power is, he showeth saying, He beareth not the Sword in vain, but for the punishment of evil doers. From hence I argue thus.  
They only ought to rule and govern by censures and punishments that have this power given them of God: 
Arg. 1.  but the civil Magistrates only have this power given them of God, ergo, they only ought to rule this way. The Major here cannot be doubted of, because all power is of God: Nor the Minor, because it is the express assertion of the Apostle.  
Again, 
Arg. 2.  that Government only ought to be in a Christian Kingdom, which is necessary for the wellbeing thereof, and any other is superfluous: but the government of the Civil Magistrate here is only necessary, Ergo, none else ought to be. Here the Minor only can be doubted (for frustra fit per plura▪ quod potest fieri per pauciora) but the truth hereof will appear if we consider, that there is no sin or error in any sort of men, but the sword of the Civil Magistrate cuts it down so soon as he hath notice thereof. Against murder, adultery and perjury. Magistrates even in Heathen Nations have been from time to time very severe, as it is necessary they should, And against Witches, Idolaters, Drunkards, Theives, common Swearers and Sabbath-breakers, the sword is sharpened in this land, & against Cheators, Forgeries and all other notoriotyes, yea, and against Blasphemers, & Sorcerers, to Liars, and those that believing them make disturbance of the peace of the Kingdom, and where the Laws are not sufficiently penal, the penalties may be aggravated. Our Laws also have provided, that persons scandalous in their lives living in variance and hatred, railing and cursing and not reconciled should be kept from the holy Communion, and now by Ordinance of Parliament it is provided, that ignorant persons shall be likewise hereby suspended here from. And what then remains, for which there is need for any other power to come in for, the well governing of the Church of Christ amongst us, but only to authorise Ministers, to whom it properly belongeth to try and find out, and suspend the ignorant, some short Catechism being first compiled of the Principles necessary by every Christian to be know●, beyond the bounds whereof no Minister may go in his examinations, or having tried admit of any through partiality, that shall come short of this knowledge, and in his trial putting difference betwixt the ancient and the younger, as Saint Paul directeth, 1 Tim. 5. 1. dealing with them as fathers with these, as brethren. And if the Minister through envy, pride, or enmity shall proceed otherwise with any, then is prescribed, he may be made liable to give account thereof to the Magistrate; and if he be found guilty, to punishment therefore, but if not, the party complaining to be sound punished for his false accusation. As for scandalous livers, let such officers, as the Magistrate shall think fit, be appointed in every Parish, but let them be of the most religious and conscionable, who may be tied by 〈◊〉 to present them unto him, and as he shall find cause, let him direct his precept to the Minister to suspend him, till he be reform. If Officers so appointed be negligent, let it be commended to the care of any in the Congregotion, who have the spirit of 〈◊〉 in them, to complain of them to the Magistrate, that upon proof he may be sound 〈◊〉 for his negligence in a matter 〈◊〉 to his 〈◊〉: of so great importance.  
If none, 
Arg. 3.  but Magistrates be capable of rule and dominion in respect of censures and punishments, than they only ought to have the rule: but none else are capable hereof, Ergo, none else ought to have this rule. The Minor which only can be doubted of is thus proved. The Minister of the Gospel is not capable of it Ergo, none else. That he is not, appears, because Christ opposeth the order of Preachers to Rulers, saying, The Princes of the Gentiles exercise dominion over them, but it shall not be so with you, Matth. 20. 25. that is, ye shall not rule over your brethren, and the most faithful Apostle Peter exhorting Presbyters to feed the flock of Christ committed to them, when he comes to speak of ruling, doth it with this negative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not ruling over them, 1 Pet. 5. 1.  
If it be here objected, 
Ob.  Elders are described by ruling, 1 Tim. 5. 17. The Elders that rule well, are worthy of double honour, Heb. 13. 7. 17, 24. they are three times likewise described, and such other additions made, as that it cannot be understood of any other Elders, but Preachers, as namely, Verse 7. that have the rule over you, who have spoken unto you the Word of God. Verse 17. that rule over you, for they watch for your souls. Therefore any Presbyter, quatenus a Presbyter preaching the Word of God, and a Watchman over souls is and aught to be a Ruler, and have power to censure.  
I answer that the words rendered by ruling are in two of these places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Sol.  signifieth not Rulers, but leaders, but because leaders, as Captains, are Rulers, it is rendered Rulers, though all leaders or guides in a way be not Rulers in the sense here spoken of. In the third place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth also such as go before, not properly Rulers or Governors, therefore from hence nothing can be evinced to the purpose.  
If it be further objected, 
Ob.  the Keys are given to Peter, and by Keys according to the Scripture phrase government is always understood, as Esay 22. 22. The key of the house of David I will lay upon his shoulder, and he shall open and none shall shut, compared with Chap. 9 6. The government shall be upon his shoulder, Revel. 3. 7. He that hath the key of David. Here by the key of David is plainly set forth sovereign power in all things, therefore are the keys of the Kingdom of Heaven given to Peter, Matth. 16. the power of governing in things pertaining to the Kingdom of Heaven, that is, the Church, and what power was here given to Peter, is showed to be given to all the Apostles, Matth. 18. 18. Whatsoever ye bind upon earth shall be bound in heaven &c: because herein the power of the keys is showed to lie by the words noted in the place before named, Whatsoever thou bindest upon earth, shall be bound in heaven, and John 20. 23. the same power is given to all the Apostles in words to the same effect, Whose sins you remit they are remitted, &c: and Saint Paul accordingly exercised this power, 1 Tim. 1. 20. by delivering Hymenens and Alexander to Satan, & touching the incestuous person as Corinth, saith he, I have judged, to deliver him to Satan, 1 Cor. 5. 3. but this he could not have done, unless he had had such power. And as having power to commit the like to other Preachers, he gave Timothy a charge over the Church at Ephesus, 1 Tim. 1. 1. 18. and by virtue hereof he was to charge some not to preach any other doctrine, Implying a ruling power committed unto him, and to Titus to order things in Crect, Titus 1. 5. and Timothy is bidden to receive none accusation against an Elder under two or three witnesses, Chap. 5 19 And what is he that orders things in the Church, but a Ruler, or he before whom accusations are brought.  
To all this I answer, that Peter, 
Sol.  and the rest of the Apostles forgave sins, and loosed by preaching salvation to the faithful and repentant and retained sins, and damned by preaching damnation to the impenitent, and Paul accurseth those that teach any other Doctrine, Gal. 1. Yea, and I doubt not, but by virtue of that donation, they and other Preachers their successors, during the time that the Christian Religion was embraced but by some, and those, of the mean: sort, the greatest, as Emperors, Kings, and Princes withstanding it, had a ruling power by excommunications and other censures spiritual to deter the wicked amongst them, and Heretics and Schismatics, and to make them ashamed that they might be brought to repentance, and to release them again. But it doth not hence follow that in a Christian Kingdom, where there is a sword sufficiently sharpened against all notorious wickednesses in people and in Ministers, yea, and Magistrates also doing unjustly, that this censuring power of binding and losing in particular Courts of Justice should be continued for the reason before going. And thus the objection made from the power given to Timothy and Titus is answered also, it was but pro tempore, when Kings should come on to be Christians, the faithful as well as others being then subjected to this civil coercive power, in all things as they were by Titus his teaching to be prepared, Tit. 3. 1. Put them in mind to be subject to Principalities and Powers, and to obey Magistrates, and it is reckoned up as one of the black brands of reprobate Christians, Judas ver. 8. To despise Dominions, and to speak evil of dignities.  
But it will not be granted, 
Arg. 3.  that if Preachers be not capable of this rule, that none else but Magistrates are▪ for there be other governments distinct from Pastors and Teachers in the Church, 1 Cor. 12. 28. and Rom. 12. 8. the same is plainly intimated, when after these charges, Let him that ministereth tend upon his ministering, and he that teacheth on teaching, etc. it is added, he that ruleth with diligence, and agreeably to these places 1 Tim. 5. 17. It is said, The Elder that rules well is worthy of double honour, therefore there ought to be other Rulers in the Church besides the Magistrate, to whom it properly belongs to censure in things Ecclesiastical. I answer, it is to be noted that the Ruler spoken of, Rom. 12. 8. and likewise the Governments. 1 Cor. 12. 28. are put after not only Pastors and Teachers but Helps, set forth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Deacons also, as being the lowest order in the Church, whereby is plainly intimated, that they had no power of censuring, for than they should as superiors have been placed before them, over whom they had power, or amongst whom they had the chief power. 2. In two of these places the same word is used, which hath been already showed, to signify nothing but leaders, or men set over others or goers before, and therefore if there be some in each congregation set only over the manners of men: to observe the irregular, and to admonish them, and if 〈…〉 will not reform, to present them to the Magistrate, such 〈◊〉 as the Apostle means are not wanting in the Church, but 〈…〉 shall we say to the governments spoken of in the third place, doth not this word imply a power to 〈◊〉 ye● it doth, for Government is necessary to the well being of the Church of God● but because he say●●, not Governors, but Governments, the Officers and 〈…〉 whereby the notorieties of men are brought to light that they might have condign censure and punishment may well be understood by a Synecdoche, because the Governors in whom the power is, are helped in their ruling by them. For it is not credible either that any of the common people should have power over their Teachers, or that by governments any other are meant, than such as are otherwise called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as these Officers may well be, and yet not in so high a degree as they that preach the Word of God, for which they are set so low under them. The Government than goes right, according to the meaning of the Apostle, when the higher powers having censured they see to the execution, as are vigilant to examine privately, and to present the scandalous, and in the primitive times when they did thus officiate to the Presbytery, consisting of grave and learned teachers. If it should be otherwise, none, it is to be feared, will be found fit in divers congregations, for such authority, either for want of knowledge or unblameableness of life. 2 If any be in these respects, yet not because homines plebes, and so subject to contempt, amongst their fellows who would never stoop but to their superiors in outward respects, to be ruled by them. 3 If they would, yet such indignity should hereby be offered to Teachers, as were intolerable, and discouraging to some, either to enter the Ministry, or to continue in it.  
Fourthly, 
Arg. 4.  no such government ought to be in a Christian Kingdom, but what hath been by Gods own direction or allowance amongst his ancient people, the Israelites: but there was never any government Ecclesiastical distinct from the Civil. Ergo, none such aught now to be in a Christian Kingdom. For the Major it appears to be true, because neither Christ nor his Apostles taught any thing, but what there was ground for in the Law and the Prophets. Caesar must have the things of Caesar, the Minister that Preacheth the Gospel must live upon the Gospel, as they that waited upon the Altar, of the Altar. To preach and pray belongs to his office, as to the Priests to teach and offer sacrifices for the people. And as none might presume to do this Priestly office, but the Priest, so none may preach, unless they be sent; that is, be ordained according to the ●●ection of Gods holy Word, that is, being first proved, then having the imposition of the hands of the Presbytery, consisting, not of Laym●n in part, but altogether of Preachers, for as much as we no where read of the imposition of hands by any other. For the Minor, Moses was first the sole Ruler, and when this burden was thought to be too great for him alone, seventy two more were joined with him to help to bear it, Numb. 11. being chosen by six out of every Tribe, of which Tribes Levi was counted none, there being twelve Tribes besides to make up this number. After this the Judge and the seventy two ruled in all things. Light and direction to proceed according to Gods will, they were indeed to seek of the high Priest and Priests, whose lips must preserve knowledge, and they must inquire the Law at his mouth, Mal. 2. 7. So Joshuash must seek to Eleazar the high Priest, Numb. 27. 21. and in any difficult case they must come to the Priests, Deut. 17. 9 but the Judge and the Counsel of seventy two had all the power. Afterwards when Kings reigned in Israel, King Solomon put Abiather the high Priest from his office, setting up Zadoe, and David distinguished the courses of the Priests and other Godly Kings from time to time ruled in things Ecclesiastical and Priests never, till that after their return from the Babylonish captivity, Princes failing in the time of Antiochus, Epiphanes, Mattathias the Priest, and his sons being necessitated to it took the government upon them both in things secular and spiritual.  
Matth. 
Ob.  18. 17. Tell it to the Churches, and why to the Church, but because it was his will that the Church should have power of censuring, and if so, than not the Magistrate alone.  
By the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendered Church, 
Sol.  is not always understood the Congregation of Christians, but sometime any assembly, as Acts 19 41. Here therefore may well be understood the judicatory, that then was amongst the Jews before spoken of which yet continued, and amongst them when any should afterwards be set up, of what persons soever it consisted, and not any whole congregation, that were such a government as was never heard of in those times, or the times preceding neither is it necessary that they should be Officers properly Ecclesiastical, but any of the more honourable amongst people who have also power in the Commonwealth, may constitute this judicatory, but for the power of binding and losing spoken of Verse 18. it belongs not to them, but to Preachers for which he changeth the person, saying, What ye bind upon earth shall be bound in Heaven, hereby giving them power pro tempore, that the inordinate might be awed till that Magistrates being converted they might be otherwise kerbed. To clear which the more, take this for a paraphrase. If thy brother sin against thee by doing thee any trespass or traducing thee, or detracting from thee, or offering thee any violence, and neither by private telling him of it, nor by mediation of friends he will be brought to acknowledge his fault, and ask thee forgiveness, tell the Judges of it, who have authority to proceed against offenders that they may, if it be possible by threatening him with punishment cause him to repent▪ but if not so, give him over for an heathen incorrigible and no true Christian, and let the Ministers of the Church exclude him from the Sacrament or Communion of Christians & consequently from life, neither let him contemn, because they that exclude him are but two or three despicable Ministers of the Gospel, who have none authority or power in this world. For whatsoever ye thus proceeding bind shall be bound, etc. Yea, if there be not two but only one in that Church, for as it is here said, Whatsoever ye bind in the plural number, so Matth. 16. It is said, Whatsoever thou bindest. And by virtue of this Commission Paul alone delivered Hymeneus and Alexander to Satan, 1 Tim. 1. 20. If it be demanded, shall he not be bound from coming to the Congregation also? Ans. By no means, because even Heathens came into the Congregations, as may be gathered, Jam. 2. and if not, how should they be converted? wherefore 〈◊〉 excommunicating wholly our of the Church for any sin is lawful.  
1 Cor. 
Object.  5. Paul requires the Corinth: Church to put the incestuous man from amongst them, which argues authority to censure in the Church.  
I deny not, 
Sol.  but in those times, there being yet no Christian Magistracy it was necessary, that there should be some authority in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who preached the word to sentence gross offenders, who would other wise have 〈…〉 to the greater blemishing of Christianity. But this 〈◊〉 that it ought still 〈…〉 be in a Christian Kingdom, 〈…〉 can be suffered, although there be no Church Government to animadvert against him.  
Having this proved, that the Government in all things in a Christian Kingdom is and aught to be in the Civil Magistrate, let us now consider the other part of my general Proposition concerning the Ministers of the Gospel. That to them it is committed to Preach and Baptise, and administer the Supper of the Lord is plain from the last words of Christ, Go teach all Nations baptising them, etc. Matth. 28. and from the charge at the Institution of the Lords Supper. Do this in remembrance of me. And they only may do these things, in any other it is pride and presumption highly displeasing to God to do then, as in Saul to sacrifice & in Uzziak to burn Incense. 2 That to them also it belongs to put up the Petitions of the Congregation & of particular persons in distress, we may gather from God's Ordinance that the Priests should offer Sacrifice for the Congregation, and for any person having trespassed, but now troubled for it, of the Prophets, praying also in the Congregation, etc. 1 Cor. 14. and for the sick, Jam. 5. 16. King's have sometimes prayed publicly also, though they might not Sacrifice, as Solomon at the Dedication of the Temple, and Hezekiah, when many kept the Passover, who were not cleansed, piety putting them on to it, and no prohibition lying against it. But these were rare and extraordinary acts and not be ordinarily drawn into imitation, as neither that of Phineas a Priest killing Cosby and Zimri, and afterward going as a Captain against the Midianites. For not Moses but Aaron must bless or pray publicly for the Congregation, Numb. 6. 23. And when the plague was in the Host, he, not Moses must go up with his Censor by offering incense to stay it. 3 For ordaining Elders or Bishops it is committed to Titus and Timothy not to others, who were not Preachers, or Elders themselves, and Acts 14. 23. Paul and Barnabas ordained Elders in every Church. 4 For joining man and wise together, because it ought not to be without prayer, blessing and instructing, and that in public, who is so fit to do it as a Minister. 5 For obedience and submission unto them, though they have no power by censure in judiciary proceeding to compel, yet considerig the command, obey them that go before you in doctrine, and life, and are your Leaders, and submit yourselves to them, as to them, that watch for your sonis, Heb. 13. 17. There is no good Christian▪ of what estate or degree soever, but for conscience towards him that commands this, will readily do it. For when Zedekiah and the Princes of Judah would not obey Jeremiah. speaking to them in the name and word of the Lord, what grievous things did they suffer by the Caldees. 6 For the Ministers or Presbyters power in Council, to manage controversies in point of Religion, & to determine, that which was done in the first famous Council at Jerusalem, Act. 15. speaks plainly, & therefore it hath been followed as a precedent in the purest times, by all the Christian World, and that not without good success in many ages, to the suppressing of monstrous errors, and to the keeping up of the unity of faith. Thus I have, by God's assistance, made good my whole proposition, which if it might in all parts be subscribed to, Oh! what great good would ensue to us all thereby? The great controversy touching Church Government so greatly troubling and disturbing the whole Kingdom would be sopi●ed, the difference betwixt Presbyterians and Independants ended, the many strange and monstrous errors lately sprung up, extirpated, clashing and enterfeeing betwixt two sorts of Governments removed, wicked men and Heretics, who fear not the word, nor regard Church censures, terrified, and peace throughout the whole Kingdom settled. Now that I may yet more effectually move the minds of all my brethren who shall read this, I shall add, that as it is lawful for the civil Magistrate to take all the government into his hands, even in things eclesiastical, as hath been said, so it is most expedient for us of the Ministry that they should so do, because being exempt from this trouble, we shall be the more free to prayer, reading, meditation, preaching, and other holy offices properly belonging to our function, That thus we ought to be, appears from the reason given by the Apostles, why they would have Deacons chosen to be over matters concerning the poor, viz. that they might wholly give themselves to prayer, and the ministry of the Word, Act. 6. 4. For if the preacher must not be troubled about matters of charity, to gather and to distribute collections amongst the poor, but some others of the congregation must have this office, how much less ought he to be troubled by keeping Court's at set times, and hearing and censuring sins complained of there, 1 Tim. 4. 13, 15. he must give himself wh●ly to reading, prayer, exhortation and Doctrine, and in so doing he shall save himself and those that hear him.  
2▪ We shall be less liable to the enmity of the wicked, who cannot be without a grudge against such as punish them, as experience hath taught in some other Church, wherein a ruling power is committed to Ministers amongst others. It is true indeed, that a faithful Preacher cannot avoid the hatred of the wicked, for they hated Christ and therefore will hate them: yet because they can less end●re to be censured by them, whom they know by birth to be meaner than themselves, especially some of them, it is more convenient that for this they should be dealt with by men of eminency in outward respects, that their prejudice against the Preacher may be the less, and so he may be in more possibility, by his teaching, to do their souls good. And for the like reason, no godly man of mean quality in any congregation can conveniently be set up as a Ruler over others▪ because so he shall become more subject to conterupt and derision, and be made less able to do good amongst his neighbours in private by stirring them up to love and good works, as hath been already said.  
3▪ We are Ambassadors of Christ, 2 Cor. 5. 20. and therefore not to exercise power by censuring in another's Kingdom, such as the world of the wicked is: for they are under the Prince of the Air, and therefore by us to be dealt with, not by punishment, but by entreaty.  
4▪ The Preacher being but a man, and yesterday as it were, but, a Boy, and the contemptible son of a man of low degree, and every Preacher not having grace, judgement & gravity fit for government if he be invested with power, is apt hereby to be puffed up, and in using it, not to serve Christ, but his own lusts and passions, and therefore to avoid this inconvenience, it is better for us to be without this power, then to have it, that we may be kept humble, and so the more gracious, and have our Auditors the more ready to hearken to us. For being in this ruling office, the best shall hardly escape the imputation of pride and although it be falsely, yet the power of our teaching will be much hereby weakened, sigh pride is contemptible both to God and man. And here do not, I beseeth you, my Brethren, 〈◊〉 out upon me and say, I deal unnaturally thus to seek to pull down, and bring under all my fellow servants, and to transfer the honour of dominion from them to the Magistrate even in things pertaining to their calling. For ye shall still have the highest honour in the world higher than Judges, for all men shall be judged according to your Gospel, than Nobles, for their greatest honour is to be sent Ambassadors by earthly Kings but yours that ye are Ambassadors of Christ, theirs that they may be the King's Privy Counsellors, yours, that God makes you of his counsel, for the Lord will do nothing but he reveals it to his servants the Prophets, and again theirs▪ that they are Generals of Armies to subdue Rebels, and to quell Enemies, yours that ye have weapons and strength committed to you to overthrow strong holds, 2 Cor. 10. 4. and to root out and destroy Kingdoms and Nations, that be rebellious against God, Jer. 1. 10. Lastly, higher than Kings, for their greatest honour is that they rule over the outward man, yours that ye rule and have power in the conscience in such as have a conscience, theirs that they bear the secular sword, yours that ye manage the spiritual, which is sharper than any twoedged sword, theirs that they can terrify by threatening corporal death yours that ye threaten eternal, and lastly theirs that they are over all other men in things pertaining to men, yours that ye are over all other men, & them also in things pertaining to God, and to their everlasting welfare to teach, guide and direct them, and to bless them, whereby they may be furthered thereunto, and if yet ye would have more, take this as the greatest perfection of blessedness, that in the regeneration ye shall sit upon thrones, and so come to the honour of judging and reigning with Christ for ever. And if this be your honour, though no rulling power be given unto you here, complain not of being trodden down, but rather joy, that the government should be in such hands as in whose of right it ought to be, and it is most expedient for you that it be, and help what ye are able to bring it to this, as every one, that prefers the truth before his own advancement ought to do. And ye Magistrates and Rulers of the world be entreated to use this your power aright, in God's way to beat down errors and notorious sins in every place, and as the seminary of errors, private preach by such as intrude themselves into this office, beig never called thereunto, as was Aaron, & to encourage to learning & piety, & to constancy in the truth, as being set up to rule in all things, not for yourselves, but for God, who hath of singular mercy thus highly honoured you. If any shalthink this to be written for slattery & not in sincerity, he shall do me great wrong, who as God knows, have none other end, but to bring the truth, of which I am persuaded to light, as seeing none other way to appease the terrible tempest of contrary winds of doctrine, so dangerously tossing the ship of the Church, that it is ready otherwise to sink in this State, which God forbidden and therefore make every Brother, that shall read me, not an high-spirited Diotrephes who loveth preeminence, but a lowly minded Apollo, who submitted himself to learn the truth more perfectly, even of Priscilla and Aquila although he were a man mighty in the Word, and they but Tent-makers, however more versed at that time than he in the doctrine of the Gospel. But if any one being unsatisfied with that which hath 〈◊〉 said shall have a mind to contend, let me entreat him not to do it with words coming from a pen dipped in gall and vinegar, but with solid Argument according to that of Augustine, Sacrae Scripturae authoritate res cum re, causa cum causâ, ratio cum ratione concer●et.  
FINIS.