THese Reasons, tending not only to the sweetening of the Two Kingdoms, England and Scotland, the Parliament, and Dissenting Brethren on both sides, in the Assembly, each to other; but also to the preserving a Just Liberty for them all respectively, I commend to the press.  
March 30. 1646. John Bachiler.   

THE DIVINE RIGHT OF presbytery, Asserted by the present Assembly, and petitioned for accordingly to the Honourable House of Commons in PARLIAMENT. With REASONS Discussing this Pretended Divine Right; and yet with tenderness to the Brethren of the Presbyterial way. Pleading for a Liberty of Conscience for them in this their Opinion, as for others of their Dissenting Brethren, and equally for both. With INFERENCES upon their late PETITION. By JOHN SALTMARSH, Preacher of the Gospel.  Revel. 2. 2. Thou hast tried those that say they are Apostles, but are not. 
LONDON, Printed for G. CALVERT, at the Black▪ Spread-Eagle at the West-end of Paul's. 1646.   

To those Brethren of the Assembly of Divines, Petitioners who are for the pretended Divine Right of the present PRESBYTERY.  
BRETHREN, Meeting ye out of the Assembly, or that bounder appointed ye by Parl. I cannot justly be denied this reasoning with ye; for the Ordinance by which ye sit, doth enable ye only to advice of things propounded, but not to propound or demand any as ye have done of late; 
See Ordin. Jun. 12. 1043. p. 4.  so as in this ye have brought yourselves down to the same magnitude with us that are private men. Here is the difference now; Ye are many of better parts and abilities; I am as one born out of due time; yet the same Covenant is upon me with your selves, nor ought I because I am but one, presume to see Truth more than ye because ye are many; nor, I hope, ye who are many, will presume to see Truth more than one, because ye are many; Nay, 
2 Pet. 1. 17.  it is that voice from the excellent glory which both you and I must hear, and which can only teach us Truth; It is not the voice of any other. And surely since Truth hath had its lot in the world to live upon voices in Assemblies and Synods, where that is only Truth which is voted so; and not in its own glory and evidence, where that is only Truth which is so: The Mystery of iniquity hath been more advanced than the Mystery of godliness.   

THE DIVINE RIGHT OF Presbytery, &c. With Reasons discussing this pretended Divine Right.  
FIrst, They who are the Presbyters in this present Presbytery, pretend to be Presbyters by a power of Ordination from Bishops, as the Bishops were Presbyters: and if so, they are to make it appear, that there is a true personal succession of ministry from the Apostles, and that they do lineally succeed without interruption; for in succession unless there be a certain, perpetual, and personal derivation of power, there can be no certainty, nor infallibility of the truth of such a power; and whether the proof of this draws not with it a necessary and perpetual visibility of a Church, (contrary to the opinion of all the Reformed Divines;) and further, a truth of Church-Ministery, and Ordinances of Jesus Christ in the Antichristian State, from whence this ministry of theirs comes, by which they stand present-Presbyters; and how any true ministry can be found in that very Antichristian State, which is called the man of sin, the mystery of iniquity, the Whore of Babylon, the falling away; and how the same State can be both merely Antichristian and Christian, a Whore of Babylon and a Spouse of Jesus Christ, a ministry of God and a mystery of iniquity, a Temple of God and of Idols; I leave it to be judged.  
2. That these present pretended-Presbyters cannot be found true Presbyters but by such a personal and successively derived power, will appear▪ from their present Model of Ordination; they allowing and accounting none for Presbyters or Ministers, but such as are sent out by their personal Ordination, or were formerly ordained by Bishops; so as they make these, and these must make others; and thus their power is derived from a personal and lineal succession, and demonstratively proved from their own practice: nor will it help them that Jesus Christ always had a Church, or some invisible Saints under Antichrist, because they must both prove themselves & the Episcopal ministry to succeed that very Church or those very invisible Saints; and that, that Church or those very Saints, were Presbyters or Ministers; for we know men may be Saints, but not sent, or ministerially sent; good men, but not good Presbyters, as in their own way of practice will more appear: for if any shall now call himself a true Presbyter or Minister, he must prove his sending to them by a personal Ordination; which proof of their Ordination we demand from them, as they would do now from any others.  
3. 
See their Humble Advice.  How these things can stand together. That the Divine Right is in the Congregational Presbytery, as they acknowledge; and yet that there is a Classical, Provincial, and National Presbytery, which are but Prudential and human, or Mixed Judicatures, according to such a distinction; and yet are allowed by them a Power Supreme and coercive to the Divine Right of the Congregational Presbytery, which is the first and immediate subject of the Divine Right of Presbytery, as they themselves acknowledge. And now whether do not their own Principles control that pretended Divine Right they plead for and set up, 
See in their Humble Advice, &c. to the Parl. Manuscr. Pag. 4.  a Presbytery of Charity and Prudence, over the Presbytery in the particular Congregation, which they say is only of Divine Right?  
4. How can that Presbytery whose constitution is so questionable, challenge such a Divine Right? As first, their Presbyters, or first constituting Principle, are ordained by a questionable power, viz. that of Bishops.  
Their Ruling Elders by a power as questionable, viz. by a Rule or Ordinance of Parliament; prudential, for trial, for election, because of the general corruption in this Kingdom both in Ministers and people; not by that very Apostolical Scripture-Rule or Institution of Jesus Christ.  
Their Congregations Parishional, and of politic constitution; not Congregational, according to Scripture.  
Their way of constituting this present Presbytery extraordinary, by such an Assembly, without precept or example for such a Way in the whole New Testament, from whence the whole Order of that dispensation ought to be framed, and not from the Law, or Old Testament, or some cases of necessity in the State or Church of Israel by way of analogy, 
See the Humble Advice, &c. of the Assembly, in Manu.  as they say in their Model to the Parliament.  
The Primitive Elders and Apostles were qualified immediately from the Spirit with gifts proper to such a Ministration; which these Presbyters and Elders being not, but most by gifts, and habits of Art and Science acquired by industry: therefore these present Presbyters cannot challenge the same power for Church-Censures, without the same Spirit gifting them, and anointing them to such a power and administration in the Church; but aught to be content merely with a mixed and partly prudential power, because of the mixture of their anointing and gifts, if they will needs have such a Government set up for Christ's, which is not all Christ's, and most of that all very questionable whether of Christ or no.  
For all their proofs alleged from Scripture for the Presbytery by Divine Right, or of such Presbyters as were ordained either by Christ himself, as the Apostles; or by a power from the Apostles, or from such who in that power received from the Apostles, did ordain, or by a power in the Church or Congregation preceding such a power, and accompanying such a power: Now this present Presbytery can neither make itself appear to be so purely ordained, nor have they the Church or Congregational power so preceding or accompanying such an Ordination; nor is that act of Imposition of hands by which their present Presbyters stand Ministers, a mere sign of setting apart, or merely significative, but an Institution for gifts to be conferred: under the Law, it was an empty and bare Rite; but under the Gospel, it cannot be proved to be such an empty Rite; Gospel-signes being but few, full, and ministerial to the Spirit; not merely significatively-visible, as the Institutions and Rites under the Law were. So as all being thus questionable still in this present Presbytery; how can they so Apostolically challenge such a Divine Right, their present constitutions being mixed, questionable, fallible, not one and the same with that primitive, pure, certain constitutions and practices?  
Whereas it appears in their Scripture-proofs, that both in Jerusalem, Ephesus, Crete, &c. the presbyters and Elders did constitute, &c. and were most consulted with, and advised; and therefore they assume the same power, and so force out rather than prove out their frame of their present Presbytery from such practices: I desire the Brethren to tell us whether the Word of the Gospel was then wholly in Scripture or writing, but partly in the Spirit and gifts or teaching: and therefore the Eldership of the Churches than were so gifted, as to direct, constitute, advise; and from the ministration of gifts in the Eldership, &c. the Institutions, forms and Rules were given out into Scripture or writing; which Scripture or written Word is now in the place of that infallible Primitive Eldership: and therefore for any Presbytery or Eldership to assume now such a power as the first did, they do not only without warrant substitute themselves to such a Presbytery or Eldership which stood by another anointing or spirit of gifts than themselves do; but they sit down in the throne with the very Scripture or written Word of God, casting a shadow upon the glory and infallibility of that Word, by that present authority and power which they now challenge in the interpretation of that Word in their Presbytery, because by such a sure and certain power as Divine Right allows them, they having not a sure and infallible Spirit for Church-censures, or the execution of such a power, may put forth a certain, sure executive power, by an uncertain, unsure, and fallible spirit. And so how proportionable a power of Divine Right, is with a spirit not purely Divine; and how proportionable a power of Church-censures acted by a gift not purely the Spirit's, but rather the Universities and Schools; and to join such an Eldership so with the infallible Word or Scripture, which for want of that primitive or pure anointing by gifts, shall control the pure Word of Truth, by an Interpretation less than truth, I leave to all the world of believers to judge.  
How such a visible power and Judge as a National Assembly of such a Presbytery, can be set up, which must judge all the Churches and Congregations of Christ, all the Magistracy and State-power in the Kingdom, they assuming to themselves a spirit of judging and discerning of sins: And whether by this power the Parliament of England shall not fall under the cognisance, 
See in their last Petition.  interpretation, and censure of such an Assembly, for some sins which they as a Civil power may commit, especially dealing in Ecclesiastical causes: And then how far such a National Assembly may manage such crimes to the heightening of their own interest, and to the troubling the interest of the State amongst the people, I let all judge, who know how the same visible Ecclesiastical Judge is condemned by all the Reformed Kingdoms under another notion, viz. of the Antichrist, and Pope, and counsels: And how that Antichristian power and Judge in Ecclesiasticals hath troubled this and other Kingdoms, to the embroiling them by excommunications into Wars and commotions (as in our Histories, &c.) and hath at length taken up other weapons than the Word to make good their Ecclesiastical censures & interests.  
And whether this visible power under the form of Classical, Provincial, National, ecumenical, be any other than the like Papal, Episcopal power, differing only in form, in Consistorial, Provincial, National, ecumenical Counsels and Synods, the like spirit of Dominion, ruling, conventing, excommunicating in each.  
Objection. But how will you do to satisfy Parliament, Presbyterials, and other dissenting Brethren?  
Answ. Not that I will determine, but propound for the Parliament: It appears that the State-conscience according to the present corrupt constitution both of Ministers, and Elders, and People of this Kingdom, cannot yield a Divine Right to a Presbytery so constituted; and therefore they are not to be forced to the judgement of the present Assembly, no more than the Assembly do desire to be forced themselves to their judgement; and therefore each is to enjoy their liberty in the Lord as they are persuaded.  
The State is to enjoy their liberty in their judgement of no Divine Right in this present Presbytery.  
The Assembly may enjoy theirs, in their judgement of a pretended Divine Right of Presbytery in all Congregations, which will conscientiously practise with them, not seeking to make the State subservient to them by their Civil power, which no Scripture-practice will warrant from any Eldership or Presbytery there: and thus the French Churches enjoy the Presbytery at this day, having no Civil power to help them.  
And the other dissenting Brethren may enjoy their Divine Right too, being as fully persuaded from Scripture of theirs as the other are of theirs, and equally live under the same liberty, and not trouble the State with any thing but their prayers and obedience.  
Objection. But the Brethren of the Assembly expect the Parliament should join with their results.  
Answ. I know not why they should expect that, for they are no more infallibly gifted then their Brethren, that they should expect more from the State than they.  
Their ministry is as questionable.  
Their Interests are more in the world than the Interests of the first Presbyters were, as in their maintenance by tithes, and in their power of Classical, Provincial, National, the Kingdom being thus corrupted, and in that subserviency and power of compulsion, they demand of the Magistrate, and Princes of the world.  
And why our dissenting Brethren may not with as much justice, honour, conscience, desire the State to settle such a Gospel-order as they believe to be true; the other being no more enabled to demand of the State any power for imposing their conclusions true by a power of the States own giving by Ordinance: And whether the State seeing no infallibility of spirit in any of all sides, since what the Truth which they hold bring in its own evidence and demonstration before them, aught to be pressed, as bound to one by any Interest more than to another, save that of Truth, I leave to be considered; and then, what reason the Brethren have thus to press their supposed Divine Right, I desire to know.  
Objection. Whether is this to settle things according to Covenant?  
Answ. Yea, The Covenant binds us to Uniformity; but then, that clause According to the Word of God doth restrain the Uniformity to the light which each Kingdom sees by, according to that Word; and therefore our Brethren of Scotland see Presbytery in one degree, the Hollanders in another, and the French in another, and at this time England in another; and yet all should be one in that clause of the Covenant, viz. to defend each other in their degrees of Reformation against the Common Enemy, We Scotland, and Scotland us; and what a comely thing it is for Brethren to dwell together in Unity, though they cannot in Uniformity!   

THE LAST PETITION OF THE Assembly, for Divine Right in their present PRESBYTERY, with Inferences upon it.  
PETITION. That the Provisions of Commissioners to judge the scandals not numerated, appears to our consciences to be so contrary to that way of Government which Christ hath appointed in his Church.  
Inference Whence we may infer, that the Assembly do suppose the Parliament and Commissioners to be far below the Ministers and Eldership in spiritual gifts and discerning, which I suppose cannot be well presumed, considering the Assembly and Eldership now is not anointed with that pure spirit & gifts as the first were; but with habits of Arts and Sciences, and with some measure of the Spirit, which many both of the Parliament & Commissioners both may be, and are enabled with as well as they; and whether is not this to set up the old distinction of laity and Clergy, and to set the present Eldership and Presbytery upon a higher form than the Magistrate? seeing the gifts are not so distinct as at first, why should the Offices be so distinct?  
Petition In that it giveth a power to judge of the fitness of Persons.  
Inference Whence we may infer, that they presume themselves to be that very ministry and Eldership of Jesus Christ, though both their ministry is by Bishops, and their Elders by a prudential constitution and election at this present; and may not the Magistrate, who is unquestionably the power of God, Rom. 13. appointed to be judge of good and evil, more lawfully judge of sins and Gospel rules, than they who are a questionable ministry and Eldership in this present Presbytery?  
Petition And to be so differing from all example of the best Reformed Churches, and such a real hindrance to the bringing the Churches of God in the three kingdoms to the nearest conjunction and uniformity, and in all these respects so disagreeable to our Covenant.  
Inference Whence we may infer, that if all do not believe as one believe, it is pretended that all are in breach of Covenant; and thus the Covenant is made a snare by interpretation, and principles of spiritual compulsion employed in the Covenant, contrary to the spirit's wisdom who both allows and advises the several statures and measures of light, the weak, and the strong: and whether the Communion by unity is not a glorious supplement to the Rent of uniformity, that of unity being in the Spirit, that of uniformity in the Letter; and why should our Brethren thus bring down the State and Kingdom more to other Reformed kingdoms, or not rather raise up the other Reformed kingdoms to this? and if any thing be revealed more to this kingdom, that hath sit by this long time, why should not the other hold their peace, and believing kingdoms as believers walk with one another so far as they have attained? and wherein they have not, the Lord shall reveal even this unto them; not but that this kingdom ought to form itself into any Communion with the rest, so far as their▪ Communion excels, and so the other into Communion with this, so far as this excels, and both so far to one another, as they are persuaded, not compelled, which are no Arguments for Faith, but Formality.  
Petition do humbly pray that the several Elderships may be sufficiently enabled.  
Inference Whence we may infer, that their whole endeavour is, to raise up the Interest of the Eldership and Presbytery into a distinct, sole, and Independent body and power; which how conformable, and obedient, and consistent it may prove to and with the power of the State in one and the same kingdom, would be considered, when such an Interest grows up from its infancy and first Reformation, into a fuller and more perfect man: And whether their petitioning of a power from the State to complete and make them an Eldership and Presbytery, doth not imply a power in the State more or rather as fully ecclesiastical as their Presbytery; for can the State give them any ecclesiastical power, and have none in itself? so as according to these Principles the State is ecclesiastical as well as they, and so not to be denied the power of Commissioning with them: or else 'tis a mere contradiction to pray for power from those to their Eldership and Presbytery, which they say is a Government and Power entirely ecclesiastical and complete in itself; and so, as they either pray for that which they have of their own already, or else pray for that from the State which they cannot give them.  
Petition It belongs unto them by Divine Right and by the will and appointment of Jesus Christ; which with the help of superior Assemblies in cases of appeal, or in all administrations therein, will prevent (through the blessing of God) all the feared inconveniences.  
Inference. Whence we may infer, that the Prebsytery and Eldership of a Congregation is of Divine Right, &c. yet that Divine Right is perfected and completed by that which is not of as pure Divine Right as itself, viz. superior Assemblies; and so becomes neither purely prudential, nor Divine, but mixed, and so is neither good Divine, nor good human Right.  
Petition And the Magistrate to whom we profess the Church to be accountable for their proceedings in all their Elderships and Church Assemblies, and punishable by him with civil censures for their miscarriages.  
Inference. Whence we may infer, that the civil Magistrate is neither ore nor under the Presbytery, and where they place it, who can tell by this Petition of theirs? for over it the Magistrate is not; for they say Commissioners over them are not sufferable; and under it they say the Magistrate is not, for their Eldership and Presbytery are to be accountable to the civil power for their miscarriages; and how at the same time they should subject their Churches in their mal Administrations to the Magistrates power of judging, and yet challenge such an entire, sole, supreme, and ecclesiastical Judicature, is a mystery becoming the learning of that same Assembly to reveal which first begun it.   

Principles against the Divine Right of their present Presbytery extracted from the Reasons.  
1. THey are no such Presbyters of Jesus Christ as the first were, because ordained by an Antichristian power of Bishops; nor were Bishops true Presbyters, nor those who joined with them in their Ordination who were made by them, nor is there any succession of Ordination, but it implies both a perpetual Visible Church, and a true Church ministry and Ordinances under Antichrist, which are all to be proved by them.  
2. If there were any such true Church invisible under Antichrist, to which they succeed in their ministry, than it must appear that they succeed that very invisible Church, and that that very invisible Church had a true ministry or Presbytery in it; for men may be Saints, or good men, yet not good Presbyters, or Ministerially sent.  
3. As they now in their practice will not account any for true Presbyters but such who can prove to them their personal Ordination from them, so we demand of these Presbyters an account of their personal succession accordingly, which personal succession if it be false and interrupted anywhere in the Line, must needs be all false, from such a point where the first interruption was made.  
4. Though Christ's promise is enough to ground a perpetuity of Church and Christ's presence, yet not of his promise made good to such particular men, or to their pretended succession.  
5. They that challenge a Divine Right to the power they act by, must act by a gift as divine and infallible as their right and power, and thus did the primitive Presbyters and Elders; therefore the gift now being but mixed, their right or power is but mixed accordingly, and not Divine.  
6. They who were Elders or Presbyters in the first Churches, as Jerusalem, &c. were gifted by a spirit which taught the very infallible Word which is now written or Scripture, and so they then did constitute, advise, counsel in the place of this written Word; and all Scripture forms and Institutions were then in the gift, and persons; but no such thing can be said of any Eldership or Presbytery of men now.  
7. They who set up an Eldership or Presbytery now of Divine Right, to constitute, ordain, counsel, &c. do join to the Word written, or infallible Scripture, a Power less infallibly gifted, who by such a Divine Right and Power pretended, shall control the Word of Truth, by Interpretations of that word less than truth, which is not consistent with the glory of the Word.  
8. There is no Eldership or Presbytery in Scripture, but either the church's Act did precede it, act it, or accompany it, by precept or practice, which makes the Divine Right of the Presbytery questionable, uncertain, unsafe, because of a contrary Scripture, and precept.  
9 The Eldership and Presbytery which are brought for instances are questionable; first for the Persons, who were not such very Presbyters as they would imply, but Apostles, Evangelists, &c. or otherwise ordained, either by Apostles, or Church, or otherwise gifted by special unction, or else an Eldership of eminency not of Office.  
10. They hold this Divine Right is in the first subject in the congregational Presbytery, and yet they set up a classical, provincial, national Presbytery to complete and control this of the congregational; and how this their Divine Right can be subjected thus to a right less Divine, is unreasonable, and unscriptural to imagine.  
11. Suppose such a power as a national Presbytery collected from all parts of the kingdom, every Congregation having an Interest, or part there, and this Presbytery so national and Collective inforformed by a Divine Right, for judging sins, &c. shall not this national Presbytery take cognizance of States, if sinning, Ecclesiastically as well as others? and if so, what proceeding, what censures will follow from such a body as universal as the body of that State, & of as much interest in the Kingdom as they, & of more interest, by how much more Divine a Right they act by, and by how much nearer they are seated to the conscience, and how kingdoms have been embroiled by such an ecclesiastical Interest, Histories will tell ye?  
12. So as in this strait when Parliament is persuaded of no Divine Right, Assembly of a Divine Right, and the Dissenting Brethren of another Divine Right; is not the way this, to let the Parliament have their Liberty of Conscience, to settle no Divine Right, by a Power; and the Assembly to use their Liberty in a Divine Right, with all that will peaceably join with them in the kingdom under that Power, and not to trouble the Magistrate further; and the other Brethren as peaceably to enjoy their other Divine Right, as the Brethren of the presbyterial way theirs, and all alike under the same civil Power, and neither of them with it, and all other Reformed Kingdoms, in unity of the spirit, and love, to one another?   

Principles destructive to their present Petition extracted from the Inferences.  

1. The Presbytery now not so distinct in gifts and office, but the Magistrate may rule with them.  
THe Eldership, and Presbytery in the Primitive Churches had a spirit anointing them to such Administrations; but now as the anointing is not so, nor is the Office pure, peculiar, and distinct; the Magistrates and Parliament have gifts as spiritual as there are any now in the pretended Presbytery, and may therefore as well put forth a Power in their Churches or Congregations, as they, unless their Churches, Officers, and Gifts, were more Christ's, than they are.   

2. The Magistrate may better rule then the Eldership or present Presbytery.  
The Magistrate is unquestionably a Power of God, and the present presbytery are Officers questionable in their Offices, Gifts, &c. therefore the Magistrate may more lawfully put forth a Power coercive to sin than they.   

3. Uniformity in the Word of God is the uniformity of Churches.  
They that press the Covenant for uniformity so penally as they do, make it a snare of compulsion, not in the Word of it, but in their Interpretation of that Word; unity in the spirit, makes up the want of uniformity in the letter; kingdoms are to be no more compelled to uniformity in laws ecclesiastical then in civil, but may walk together as Believers so far as they have attained; that clause according to the Word of God, makes room for the several statures of Christ, and measures of light in the Covenant, and they that agree in that are truly uniform, for it is the uniformity with the Word, not with one another, but so far as we are all alike in that Word, which is the very uniformity of the Kingdom of Christ.   

4. The Magistrate as they now make him is ecclesiastical as well as they.  
They that ascribe a Power to any to complete and actuate them in their Ministration, do acknowledge that very Power by which they are informed to be in those that so inform and complete them, so as the very Petitioning a State for Power and qualification for Eldership and Presbytery, doth imply a presbyteral and ecclesiastical Power in that State, and if so, the Magistrate may as well govern in that Church, as any Ruling Officer they have.   

5. The present Presbytery in mystery, both over and under the Magistrate.  
They that are a Magistracy neither over nor under the Presbytery, tell me in what sphere or where rule they? for over it, they are not, Commissioners they say are contrary to the word; and under it, they are not, for their Presbytery is accountable as they say unto it, 
See Petition.  so as they who are so much in the dark with their Government, do with Magistracy they know not what, and would place it they know not where.    

The Position being a safer way for the Magistrate than the Erastian, and how the presbyterial Brethren cannot justly exclude him from ruling with them, according to the present constitution both of the pretended Church and Presbytery.  
That the Magistrate or Parliament cannot be excluded from Government in this present Presbytery as the present Assembly would exclude them, because this Kingdom of England is not a Church in Gospel order, but a kingdom of believers in general, and because their present Presbyters and Elders are no true Presbyters of Jesus Christ according to Gospel-order; and till both this national Church and Officers be that very kingdom of Christ, and those very Officers of Christ, the Magistrate may as lawfully, yea more lawfully rule then any other pretended Officer, Minister, or Elder amongst them; for Magistrates have the whole kingdom of the world allowed from God for their place of Government: And this Kingdom of England being but a Kingdom or world of believers, not a Church, they may as they are powers of God rule amongst them; Jesus Christ being only King and head in that Church or Kingdom which is more his own, and the Magistrates Kings for him in that Kingdom which is the world, or less his own: so as the presbyterial Brethren cannot exclude the civil power from governing with them, according to the unsound constitution of their Church, Ministers and Elders; nor till they have proved the truth both of their very Church, ministry, and Eldership; for all Scripture proofs of Eldership and Presbytery is respective to the true Presbytery and Eldership; according to truth, not to every pretended Presbytery and Eldership of the Nations; so as till the very Constituting Principles of Presbytery be proved true, no Scripture either alleged for Presbytery belongs to them, nor any other by which they would exclude the Magistrate, as from the Church of Christ.   

Conclusion.  
These few things I have writ to draw forth the strength of others in a thing of this Nature, which is of as high concernment in the things of Gospel-order, as any point now abroad, for surely it is not a university, a●Cambridge or Oxford, a Pulpit and Black gown or Cloak, makes one a true Minister of Jesus Christ, though these are the best things in the composition of some; the Mystery of Iniquity hath deceived the world with a False and artificial unction for that true one of the Spirit; and the ministry hath been so clothed with Art and Habit, that if the Apostles should live again, and preach in that plainness they came, they would be as despised; for we wonder after the Wise, the Scribe, and the Disputer of this World.   
FINIS.