THe great controversie of these times being about the government of the Church, whereby wee may come into as great danger of cruel disconti­on, when the present shall by Gods blessing be ended, and diverse 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 briefe to declare what I conceive, and I thinke can solidly prove to be the onely true and right way wherein we ought to goe. And that God whom I have sought unto for light herein, make my pure endeavours succesfull, that this way being discovered, we may all with one consent walke 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 destinction betwixt Ec­clesiasticall and Secular power and rule in respect of the exteriour 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 mannage all Rule and Govern­ment over all causes and persons under their Dominion, whether Secular or Ecclesiasticall, and that Ecclesiasticall persons ought not to have any share or part in this power, but onely to dispense the mysteries of salvation, the Word and Sacraments, to put up the pe­titions of the congregation in publike, or of any particulars, as need shall require, to ordaine new Presbyters, and to joyne man and woman in marriage and in case of variance in opinion arising in the Church to have the chiefe stroke in determining the truth in a [Page 2] Councel, and the determination by them so made all ought, 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 administring 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 whol­some 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 soule 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 civill Magistracie, 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 Countrey is under a King, and derivatively insuch as have commission from him, and these are only Secular men, not Ecclesiasticks, according to that of the Apostle, If yee 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 sheweth saying, He beareth not the Sword in vain, but for the punishment of evill doers. From hence I argue thus.

They onely ought to rule and govern by censures and punish­ments that have this power given them of God:Arg. 1. but the civill Magistrates onely have this power given them of God, ergo, they onely 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 expresse assertion of the Apostle.

Again,Arg. 2. that Government only ought to be in a Christian King­dom, which is necessary for the welbeing thereof, and any other is superfluous: but the government of the Civill 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 appeare if we consider, that there is no sin or errour in any sort of men, but the sword of the Civill Magistrate cuts it down so soon as he hath notice thereof. Against [Page 3] murther, adultery and perjury. Magistrates even in Heathen Na­tions have bin 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 sharpned in this land, & against Cheators, Forgeries and all other notoriotyes, yea, and against Blasphemers, & Sorcerers, to Lyers, and those that believing them make disturbance of the peace of the Kingdom, and where the Laws are not sufficiently penall, the penalties may be aggravated. Our Laws also have provided, that persons scanda­lous in their lives living in variance and hatred, rayling and cur­sing and not reconciled should be kept from the holy Communion, and now by Ordinance of Parliament it is provided, that igno­rant persons shal be likewise hereby suspended here from. And what then remayns, 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 authorize Ministers, to whom it properly belongeth to try and find out, and suspend the ignorant, some short Cate­chisme 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 tryed admit of any through partiality, that shall come short of this knowledge, and in his try­all putting difference betwixt the ancient and the yonger, 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, hee may be made lyable to give account thereof to the Magistrate; and if he be found guilty, to punishment therefore, but if not, the party com­playning to be soundly punisht for his false accusation. As for scan­dalous livers, let such officers, as the Magistrate shall thinke fit, be appointed in every Parish, but let them be of the most religious and conscionable, who may be tyed 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 reformed. 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 soundly [...] for his negligence in a matter [...] to his [...]: of so great impor­tance.

[Page 4] If none,Arg. 3. but Magistrates be capable of rule and dominion in re­spect of censures and punishments, then 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 Gospell 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 shal not rule over your brethren, and the most faithfull A­postle Peter exhorting Presbyters to feed the flocke of Christ com­mitted to them, when hee comes to speake 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 ought to be a Ruler, and have power to censure.

I answer that the words rendred by ruling are in two of these places [...],Sol. signifieth not Rulers, but leaders, but because lea­ders, as Captains, are Rulers, it is rendred 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 goe before, not properly Rulers or Governours, 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 sovereigne power in all things, therefore are the keys of the Kingdome of Heaven given to Peter, Matth. 16. the power of governing in things partayning to the Kingdom of Hea­ven, [Page 5] 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 shewed to lye 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, unlesse he had had such power. And as having power to commit the like to other Preachers, hee gave Timothy a charge over the Church at Ephesus, 1 Tim. 1. 1. 18. and by vertue 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 Creet, 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 faithfull and re­pentant and retained sins, and damn'd by preaching damnation to the impenitent, and Paul accurseth those that teach any other Doctrine, Gal. 1. Yea, and I doubt not, but by vertue of that do­nation, they and other Preachers their successors, during the time that the Christian Religion was imbraced but by some, and those, of the meane: sort, the greatest, as Emperours, Kings, and Princes withstanding it, had a ruling power by excommunications and other censures spirituall to deter the wicked amongst them, and Hereticks and Schismaticks, 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 sharpned against all notorious wickednesses in people and in Ministers, yea, and Magistrates also doing unjustly, that this censuring power of binding and loosing in particular Courts of Justice should bee continued for the reason before going. [Page 6] 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 faithfull as well as others being then subjected to this civill coercive power, in all things as they were by Titus his teaching to be prepared, Tit. 3. 1. Put them in minde 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, Jude ver. 8. To despise Dominions, and to speake evill 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 ministreth tend upon his ministring, and he that teacheth on teaching, &c. it is added, hee that ruleth with diligence, and agreeably to these places 1 Tim. 5. 17. It is said, The Elder that rules well is worthie 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 Ecclesiasticall. 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 onely Pastors and Teachers but Helpes, 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 then they should as superiours have been placed before them, over whom they had power, or amongst whom they had the chiefe power. 2. In two of these places the same word is used, which hath been already shewed, to signifie nothing but leaders, or men set over others or goers before, and therefore if there be some in each congregation set onely over the manners of men: to observe the irregular, and to admonish them, and if [...] wil not reform, to present them to the Magistrate, such [...] as the Apostle means are not wanting in the Church, but [...] shal 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 Governours, but Governments, the Office [...] and [...] where­by [Page 7] the notorieties of men are brought to light that they might have condigne censure and punishment may well be understood by a Synechdoche, because the Governours in whom the power is, are holpen 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 ment, then 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 then 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 Presby­terie, consisting of grave and learned teachers. If it should be o­therwise, none, it is to be feared, will be found fit in diverse con­gregations, for such authority, either for want of knowledge or un­blameablenesse 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 superiours in outward respects, to be ruled by them. 3 If they would, yet such indigni­ty should hereby be offered to Teachers, as were intollerable, 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 Ecclesiasticall distinct from the Civill. Ergo, none such ought now to be in a Christian Kingdome. 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 Gospell must live upon the Gospell, as they that wayted 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 doe this Priestly office, but the Priest, so none may preach, unlesse they be sent; that is, be or­dained according to the [...]ection of Gods holy Word, that is, be­ing [Page 8] 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 wee no where read of the imposition of hands by any other. For the Minor, Moses was first the sole Ru­ler, and when this burthen was thought to be too great for him a­lone, seventy two more were joyned with him to help to beare it, Numb. 11. being chosen by sixes 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 enquire the Law at his mouth, Mal. 2. 7. So Joshuash must seek to Eleazer 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 Counsell of seventy two had all the power. Afterwards when Kings raigned 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 sonnes being necessitated to it took the government upon them both in things secular and spirituall.

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, then not the Magistrate alone.

By the word [...] rendred 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 Ecclesiasticall, but any of the more honoura­ble amongst people who have also power in the Common-wealth, may constitute this judicatory, but for the power of binding and [Page 9] losing spoken of Verse 18. it belongs not to them, but to Preachers for which he changeth the person, saying, What yee 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 curbed. To cleere which the more, take this for a paraphrase. If thy brother sin against thee by doing thee any trespasse or traducing thee, or detracting from thee, or offering thee any violence, and neyther by private telling him of it, nor by mediation of friends hee will be brought to ac­knowledge his fault, and ask thee forgivenesse, tell the Judges of it, who have authority to proceed against offenders that they may, if it be possible by threatning 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, neyther let him contemne, because they that exclude him are but two or three d [...]spicable Ministers of the Gospel, who have none authority or power in this world. For whatsoever yee thus proceeding binde shall be bound, &c. Yea, if there be not two but only one in that Church, for as it is here sayd, Whatsoever yee bind in the plurall number, so Matth. 16. It is sayd, Whatsoever thou bindest. And by vertue 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 comming 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 lawfull.

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 grosse 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, [Page 10] 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 ought to be in the Civill Magistrate, let us now consider the other part of my generall Proposition concer­ning the Ministers of the Gospell. That to them it is committed to Preach and Baptize, and administer the Supper of the Lord is plain from the last words of Christ, Go teach all Nations baptizing them, &c. 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 thē, 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 distresse, we may gather from Gods 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, &c. 1 Cor. 14. and for the sick, Jam. 5. 16. Kings have sometimes prayed publikely also, though they might not Sacrifice, as Solomon at the Dedication of the Temple, and Hezekiah, when many kept the Passover, who were not cl [...]nsed, 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 neyther that of Phineas a Priest killing Cosby and Zimri, and afterward going as a Captain against the Midianites. For not Moses but Aaron must blesse or pray publikly 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 ordayning 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 joyning man and wise together, because it ought not to be without prayer, blessing and instructing, and that in publike, who is so fit to doe it as a Mi­nister. 5 For obedience and submission unto them, though they have no power by censure in judiciary proceeding to compell, yet considerig the command, obey them that go before you in doctrine, and life, and are your Leaders, and submit your selves to them, as to [Page 11] 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 Councel, to manage controversies in point of Religion, & to determine, that which was done in the first famous Councel at Jerusalem, Act. 15. speaks plainly, & therefore it hath been followed as a president in the purest times, by all the Christian World, and that not without good successe in many ages, to the suppressing of monstrous errors, and to the keeping up of the u­nity of faith. Thus I have, by Gods 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 controversie 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 mons [...]ous errours lately sprung up, extirpated, clashing and enterfeeing betwixt two sorts of Governments removed, wick­ed men and Hereticks, who feare not the word, nor regard Church censures, terrified, and peace throughout the whole Kingdom setled. Now that I may yet more effectually move the mindes of all my brethren who shall read this, I shall add, that as it is law­full for the civill Magistrate to take all the gove [...]nment into his hands, even in things Eclesiasticall, as hath been said, so it is most expedient for us of the Ministry that they should so doe, 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 bee, 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 wholy 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 lesse ought he to be troubled by keeping Cour [...]s [Page 12] at set times, and hearing and censuring sins complained of there, 1 Tim. 4. 13, 15. he must give himselfe wh [...]ly to reading, prayer, exhortation and Doctrine, and in so doing hee shall save himselfe and those that heare him.

2▪ We shall be lesse liable to the emnity 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 faithfull Preacher cannot avoid the hatred of the wicked, for they hated Christ aad therefore will hate them: yet because they can lesse en­d [...]re to be censured by them, whom they know by birth to be mea­ner then themselves, especially some of them, it is more convenient that for this they should be dealt with by men of eminencie in out­ward respects, that their prejudice against the Preacher may be the lesse, and so he may be in more possibility, by his teaching, to doe 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 lesse able to doe good amongst his neigh­bours in private by stirring them up to love and good works, as hath been already said.

3▪ We are Embassadours of Christ, 2 Cor. 5. 20. and therefore not to exercise power by censuring in anothers Kingdom, such as the world of the wicked is: for they are under the Prince of the Ayre, 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, judgment & gravity fit for government if he be invested with power, is apt hereby to be puft 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 Auditours 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 falsly, yet the power of our teaching will be much hereby weakned, sith pride is contempti­ble [Page 13] 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 pertayning to their calling. For ye shall still have the highest honour in the world higher then Judges, for all men shall be judged according to your Gospel, then Nobles, for their greatest honour is to be sent Embassadours by earthly Kings but yours that ye are Embassadours of Christ, theirs that they may be the Kings Privy Counsellors, yours, that God makes you of his counsell, 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 then 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 spirituall, which is sharper then any two-edged sword, theirs that they can terrifie by threatning corporal death yours that ye threaten eternall, 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 pertayning to God, and to their everlasting welfare to teach, guide and direct them, and to blesse them, whereby they may be furthered thereunto, and if yet ye would have more, take this as the greatest perfection of blessednesse, 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 Gods way to beat down errours and notorious sins in every place, and as the semina­ry [Page 14] of errours, private preachings 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 your selves, but for God, who hath of sin­gular mercy thus highly honoured you. If any shalthink this to be written for slattery & not in syncerity, he shal do me great wrong, who as God knows, have none other end, but to bring the truth, of which I am perswaded 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 forbid 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 learne the truth more perfectly, even of Priscilla and Aquila al­though he were a man mighty in the Word, and they but Tent­makers, how-ever more versed at that time then he in the doctrine of the Gospel. But if any one being unsatisfied with that which hath [...] sayd shall have a mind to contend, let me intreat him not to do it with words comming from a pen dipt 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.