The great accuser cast down, or, A publick trial of Mr. John Goodwin of Coleman-street, London, at the bar of religion & right reason it being a full answer to a certain scandalous book of his lately published, entituled, The triers tried and cast, &c. whereupon being found guilty of high scandal and malediction both against the present authority, and the commissioners for approbation and ejection, he is here sentenced and brought forth to the deserved execution of the press / by Marchamont Nedham, Gent.

ARGUMENT I.

IT is a great indignity and affront put upon the Lord Jesus Christ, Blessed for ever, to charge or challenge him, whether formally or constructively, with want either of wisdom and understanding, or of care and faithfulness, in making sufficient provision for the due managing of his affairs, or for the propagation and ad∣vancement of the Gospel upon the best, and best-becoming terms in the world. Now there being no Order or Directi∣on, nor any jot or tittle of either given by him to the Civil powers, for erecting of any such authority in the Church

and over his servants, as that wherewith either Triers or Ejectors, amongst us, are invested by the said Commissions (respectively) They who notwithstanding presumed to do it, I mean to make and establish such an erection in the Church) what do they less then obliquely, yea and by a pregnant and near-hand consequence, impute either osci∣tancie and forgetfulness, or else weakness and defect of understanding unto the Lord Jesus Christ, in his own great∣est and most important affairs? If either the Civil Magi∣strate, or any other on his behalf, will rise up to plead or shew an Order or Commission from Christ for him to grant such Commissions and Authorities as those now impleaded, unto men, (besides that it had been more Christian and proper that this should have been done before the said Commissions had been issued, and exercised, to the great scandal and offence of the far greater part of the godly and understanding people in the Nation.) I fear that neither the credit, nor the conscience of the Undertaker will rejoice over the enterprise, in as much as all attempts in this kind that have been made (as many within the compass of a few years last past have been) have miscarried, and turned to no account, but of loss and disparagement to their under∣takers. Do we provoke the Lord unto jealousie? are we stronger then He, that we dare say we are wiser then He?

Answer.

Vex, & praeterea nihil. Had not Mr. John Goodwin owned this Pamphlet, it would have been known to be his by the Air and Emptiness, the boldness of Calumniating, the fre∣quent Mistakes, Self contradictions, groundless Insinuations, vain Flashes, and the abusing of honest-minded Readers, by nauseating them with Scandals, offered instead of Reasons and Arguments. And if these things be made to appear now throughout the whole contexture of this Work of Darkness, then the People of God, if they have not yet a full Discovery of the Man and his Temper by his former Pieces, may here

behold this Accuser of the Brethren in his full Pourtraicture, as he hath drawn himself to the Life with his own Pen∣cil; the wicked Spirit of calumniation in this Discourse standing (as it were) upon the cloven foot of two false Suppositions.

The Discourse (such as it is) consisteth of eighteen several Heads, (as he hath made the Partition) though an upright Heart, and a sober Head not enclined to swell∣ing, would have been confined in a much narrower compasse; and those he calls Arguments and Grounds, as well in Reason as Religion: but by the time that you have seen with how much spleen and devotion he hath sacrificed both his Logick and Divinity to envie and vain glory, in a few Rhetorical flourishes (the fruits of an extravagant Phansie) the World will finde but little cause to admire him in point of Religion, much lesse in matter of Argumentation. Now to the Business; in the handling whereof you will (perhaps) see cause to be∣leeve what he tells you in the Title-page, that he is an Aged Minister, having indeed lived beyond the use of that way of reasoning, which he had when he was a Boy in the University.

The Sum of this his first Argument may be reduced to this Syllogism.—It is a great indignity put upon Christ, to charge him either formally or constructively, with want of care in making sufficient provision for the propagation of the Gospel. But, there being no Order or Direction left by Christ for erecting of such an authority in the Church, as that which is given to our Commissioners for approving and ejecting, they who establish such an Erection, do con∣structively and by consequence, lay such an imputation or charge upon Christ, as if he had been carelesse, and had not sufficiently provided for the propagation of the Gospel; Ergo, The Civil Powers in England, by erecting the Commissioners for approving, and ejecting, have thereby put a great in∣dignity upon Jesus Christ.

For Answer know, That this Argument of Mr Good∣win is grounded upon several false Suppositions which

being by him taken for granted, but not at all proved, it is no other then a meer begging of the Question: For first, He supposeth, That it was the intendment of the Lord Iesus Christ to make such ample provision in his Gospel, by laying down Rules for the propagation thereof in all re∣spects, that now there is nothing left for the Magistrate to do, in point of prudence and discretion, for the promotion of and advancement of it in the world: 2. He supposeth, That the Commissioners for approving and ejecting are an Authority constituted by his Highness and the Councel, in and over the Church. These are the poor crutches up∣on which this, and all the rest of his eighteen Arguments do halt. Take away these, all the rest fail, and the Bo∣dy of the Pamphlet falls to the ground; therefore it will not be amiss to try how these will hold water, in point of Religion and Reason. And hereunto it will be necessary to request the patience of the Reader a little while, in order to his confutation, because if he be found faulty in the laying of his Foundation, it will be an easie matter to bring the whole house down about his ears.

The first Supposition before mentioned, upon which he builds, is included in the Major Proposition; and in oppo∣sition to that his false Supposal, let this Thesis be set down, as that which I purpose in the first place to make good against him; Viz. That it was not the Intendment of our blessed Lord and Saviour Iesus Christ to make such ample provision in the Gospel, by laying down Rules for the propa∣gation thereof, in all respects and particulars, and so to an∣swer all occasions, that now there is nothing left for the Ma∣gistrate to do, in point of prudence and discretion, for the promoting and advancing of it in the World.

This youthfull piece of gravity hath lived so (like a Sa∣lamander) the greatest part of his dayes in the fire of contention, that 'tis now become his most natural Ele∣ment; and having heretofore had some heats with Mr. Pryn, who gives all to the Magistrate in Gospel-affairs, he cannot keep himself from the other extream of deny∣ing

all, and allowing the Magistrate nothing at all to do therein; but thus it always happens, when a controver∣sie falleth into the hands of passionate men. And yet he doth not express himself with so much extravagancy, as some others who are engaged with him in the same quar∣rel; among whom is one Mr Pastlethwait, who in the Preface to a Pamphlet of his Entituled, A Voice from hea∣ven against the Tryers, hath made open Proclamation, That we ought to accept no Lawgiver but Jesus Christ ei∣ther in Church or Common wealth, but that this should be our Profession, the Lord is our Judge, the Lord is our Law∣giver, he is our King, &c. Which being once admitted in the same sense, as Mr Goodwin hath insinuated his own wild Assertion, the Conclusion followeth as naturally from this as from his; That therefore the Magistrate is not at all concerned in the making of Civil Laws and Con∣stitutions for the government of the Common-wealth; which worthy Doctrine, in reference both to Church and State, is in transcendent Terms, more Metaphysically and Hypertheologically expressed in another sad Pamphlet, En∣tituled, A Standard set up, lately written and published in Order to the raising a bloody Rebellion in this Nati∣on; miserably arrogating the Name of Christ and his people to countenance the design, being subscribed by one William Medley, who jumps even in opinion with Master Goodwin in all points (though he go a little be∣yond him in some) against the Authority of the Magi∣strate, and therefore Master Goodwin in such Compa∣ny, cannot chuse but be a man of great credit and re∣putation. —But it is time I proceed to the proof of my Thesis, the Reason whereof I propose as follow∣eth:

If it had been the intendment of Christ to do any such thing, as to leave Rules and Directions of so vast a latitude and comprehension, as to take in and answer to all the par∣ticular Necessities, Occasions, Contingencies and Circum∣stances of Affairs, which might arise in the future in all Ages and Nations of the World, concerning every prudent way

and means convenient for the promulgation of his Gospel, so that the Magistrate, and all other men, were to be tyed up strictly to the peremptory Observation of those Rules, without having recourse (upon any emergencie) to the Common principles of Natural Reason and Discretion, to help on the work of propagating it among the Nations; then doubtless the Eagles eye, and active pen of Mr. Goodwin would have spied them out, and transcribed a Copy of them for us: But his autocratorical wisdom is pleased either to leave the Reader to take his word for the truth of it, or else to go look where they may be found. Whereas the truth is, if you make enquiry into the Precepts, and the Acts and Monuments of our Saviour and his Apostles, upon the best search (certainly) no such universal golden Rules and Di∣rections are yet discovered. For, while our Lord and Master walked about clothed with the garment of his Incarnation, we hear of no such matter in the writings of the Evangelists; and after his Resurrection, in all the blessed Interviews and Colloquies which he was pleased to have with his Friends and Disciples, there is not the least mention of it; not at the time of his Ascension, when being ready to cloath him∣self with the Robes of Glory and Immortality, he took leave of his Apostles, and left them to carry on the work of the everlasting Gospel, both among Jews and Gentiles: Nor are there, after the time of his Glorification, any such Rules and Precepts to be seen in the Acts and proceedings of the Apostles, of so various and universal an influence and import, as in all points, upon all occasions, in all Countries, to serve to the great end before-mentioned. Next to the great Act of suffering and Dying for the sins of Mankind, to reconcile Man to God, the special work of Christ, to which he was designed by the Father, was, (as himself hath declared, Luk. 4. 18.) To preach the Gospel to the poor; to heal the broken-hearted; to preach deliverance to the Captives; to recover sight to the Blinde; to set at liberty them that are bruised; to preach the acceptable year of the Lord: That is to say, to reveal the way of life and salvation, and to go about doing good to poor Sinners in their con∣cernments

both of soul and body. The scope and purpose of his taking Flesh upon him, was to make publication of the New Testament, and sign and seal it with his blood: But we find him not any where dictating Orders and De∣crees for the universal and perpetual Practice of men in the communicating of it to succeeding Generations. The onely Institutions which were made immediately by himself, are the great Ordinances of Preaching the Word, and the Ad∣ministration of the Sacraments of Baptism and the Supper. The Supper he instituted a little before his Death, and the other he gave in Commission to his Disciples after the Re∣surrection, when he commanded them to Go and teach all Nations, baptizing them, &c. Those things which are es∣sential to the founding and constituting of a Church, he took a particular care for; but as touching the means and manner of publishing the Gospel, and the way of planting Churches, that (for ought that appears to the contrary in Scripture) was wholly left to the management of the Apostles, whom he promised to endue with an extra∣ordinary spirit for so wonderfull and extraordinary a work.

Now in the next place, it will be very requisite to enquire whether or no, in the Acts or Writings of the Apostles we can find any kind of Canons, Decrees, or Constitutions made by them, to be as standing Rules, whereby men are bound necessarily to frame and direct their designs, so as by no means to use any other Mediums for the planting and propagation of the Gospel: Or, whether the Apostles have left any Examples of their own practice upon Record, which all men are obliged to follow, and not to recede a tittle from them, in the same work of Gospel-propagation: For if so be that Christ neither immediately of himself, nor me∣diately by his Apostles, established such obligatory Rules and Directions (as are pretended to) exclusive of all other means, by vertue of any Precept, or exemplary Practice; then judge ye whether this bold Assertion of his be like to hold right in conclusion.

The first observable Medium that the Apostles made use

of for the propagation of the Gospel, and augmenting the number of Converts and Professors, was the exercising a Community of Goods; so we may read, Act. 4. 34, 35. That as many as were possessors of lands or houses, sold them, and brought the prices of the things that were sold, and laid them down at the Apostles feet; and distribution was made unto every man according as he had need. This is one Instance of Apostolical practice and example; which no man that knows the manner and condition of Mr. Goodwin, will so much as imagine 'tis his opinion, that this is one of the Rules binding himself, or the Magistrate, or any other, to observe in promoting the publication of the Gospel. 'Tis believed, neither the Credit, nor the Conscience of the Man, will rejoice in such an Assertion; and therefore having him herein (I dare say) confitentem reum, and Marsupio consulentem, it shall be pressed upon him no further.

Another means that the Apostles made use of for the spreading of the Gospel, was that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Laying on of hands, whereby the extraordinary Gifts of the Holy Ghost were in those days usually conferred upon such as they converted to the Faith; and these again made use of it in order to the converting of others; that men seeing those miraculous Gifts breaking forth in several Operations, and being thereby convinced of that supernatural and mighty power which then attended the ministration of the Gospel, might be brought in to the Faith of Jesus Christ, and be confirmed in it. But in all the Prints, and grave Determi∣nations hitherto published by Mr. Goodwin, our great Master of Sentences, we do not find that he hath concluded us and all the World under the observance and imitation of the Apostolical practice and example in this particular, as absolutely necessary for the work of Gospel-propaga∣tion: And so I pass it over at present, till it be known how his Infallible self will be pleased to pass a Judgment in the matter.

A third means that the Apostles made use of for pro∣moting the Truth of the Gospel, was, That when occasion of difference did arise among the Primitive Christians,

touching Gospel-affairs, to the hinderance of its progress; they, to wit the Apostles and Elders, assembled together, and by Decrees of their own made an authoritative positive decision in the Case, and gave Laws to be observed by all the Churches, as you may read, Act. 15. And it's conceived Mr. Goodwin never yet maintained, (but rather hath openly avowed the contrary) that this Example of the Apostles is to be received as a Rule universally binding all men in all Ages to do the like, and to assume the same power of Legis∣lation and Determination, in the way of Synods or Assem∣blies, in order to the promoting of the Gospel.

These are the main observable Practices mentioned in the Acts of the Apostles; and some other there were which re∣lated to things reputed of an indifferent nature, as the eat∣ing or not eating of certain Meats, using or not using of Circumcision, and of divers Rites and Ceremonies of the Mosaical Law, as you may read, Act. 21. and Gal. 2. which sometimes were admitted, sometimes rejected, as may be seen by Pauls circumcising of Timothy, when as the same Paul at another time was stiffly opposing and pleading against the practice of Circumcision. Now we suppose Mr. Goodwin will not say, That this kind of liberty so assumed and practised, is one of the standing Rules which he with so much confidence commends unto the Reader, as neces∣sarily to be observed in the promoting of the Gospel: And therefore unless our Reveernd Author can produce some other Examples and Practices of the Apostles, which yet we have not seen, and with good evidence propound them to the World as universally obligatory upon men to follow, he will seem to be as a man beating the air, and that hath made a noise to no purpose. For, the truth is, whereas in all the Acts of the Apostles, other men can perceive no such Examples of theirs, from whence such positive Rules as he pretends to, are either directly, or by consequence deduci∣ble; so among all the Precepts of the Apostles contained either in that Book, or in any of their Epistles, no Rules will be found of so comprehensive a nature, as to give di∣rection in all particulars that may fall out, so as to

exclude all use of humane reason and discretion in the Magistrate or any other, towards the advancing so good a work.

As to the main concernments of Church-Oeconomie and Administration, they are sufficiently provided for by the Precepts and Directions left by the Apostles in Wri∣ting; but as to Church-edification, and the gathering in of Beleevers through the preaching of the Gospel, by employing and encouraging men to that work, there are no Precepts by them recorded to Posterity, but what make in justification of those two Commissions of Approbati∣on and Ejection. which were given out by his Highness and the Councel; as will be made evident by and by, when Mr Goodwin comes to fall more directly upon the Commissions, and those reverend and worthy persons that are impowered by them. In the mean time, it is submit∣ted to the Reader, what to think of Mr Goodwins first Hypo∣thesis or Supposal, and whether he can imagine it was the intendment of Christ, either immediatly of himself, or mediatly by his Apostles to make such large Provision, either by way of Precept or Example, to be as standing Rules in perpetuity, utterly exclusive of the use and assist∣ance of humane prudence, in order to the publication of the Gospel.

Now to the second false Hypothesis, or Supposition, upon which the Argument is founded, and which is implicite∣ly contained in the Minor Proposition, falsly supposing and insinuating, as if our Commissioners for Approving and Ejecting were an Authority constituted by his Highness and the Councel in and over the Church and People of Christ. For Confutation of this, the onely way is to make enqui∣ry into the nature of the Ordinances or Commissions them∣selves, by the genuine scope and drift whereof it will be certainly known of what kind they are, and what was the Intent of our Governours in the establishment of them, that thereby they should deserve to be scandalized, and so rudely handled by him, who would be thought a man of Ingenie and most high Ingenuity.

To this end, that the truth may be cleared, let both the Ordinances speak for themselves.

The First is, that which he is pleased to call the Com∣mission of Tryers, rightly entituled, An Ordinance appoint∣ing Commissioners for approbation of Publick Preachers; The true intent and main Scope of this Ordinance, is set down in that part of it which here followeth:

WHereas for some time past-hitherto, there hath not been any certain course established for the supplying vacant places with able and fit persons to preach the Gospel, by reason whereof not only the Rights and Titles of Patrons are prejudiced, but many weak, scandalous, Popish, and ill-affected persons have intruded themselves, or been brought in, to the great grief and trouble of the good People of this Nation; for remedy and prevention whereof, Be it ordain∣ed by his Highness the Lord Protector, by and with the con∣sent of his Council, that every person, who shall from and after the five and twentieth day of March instant, be pre∣sented, nominated, chosen, or appointed to any Benefice (for∣merly called a Benefice with Cure of Souls) or to preach any Publick setled Lecture in England or Wales, shall before he be admitted into any such Benefice, or Lecture, be judged and approved, by the persons hereafter named, to be a person for the grace of God in him, his holy and unblameable conversa∣tion, as also for his knowledge and utterance, able and fit to preach the Gospel; And that after the said five and twen∣tieth day of March, no person, but such as shall upon such Approbation be admitted by the said persons, shall take any publick Lecture, having a constant stipend legally annexed and belonging thereunto, or take, or receive any such Bene∣fice as aforesaid, or the profits thereof: And be it further Ordained, That Francis Rous Esq Dr Tho. Goodwin, &c. shall be, and are hereby nominated, constituted and appointed Commissioners for such Approbation and admission as is above said, and upon death, or removal of any of them, others shall from time to time be nominated in their places by the L. Protector and his Successors, by advice of his Councel, in the Interval of

Parliament; and sitting the Parliament, by the Protector and Parliament. And the said Commissioners or any five or more of them, met together in some certain place in the City of London, or Westminster, as his Highness shall appoint, are hereby authorized to judge and take knowledge of the ability and fitness of any person so presented, nominated, cho∣sen or appointed, according to the qualification above menti∣tioned, and upon their approbation of such his ability and fit∣ness, to grant unto such person admission to such Benefice or Lecture, by an Instrument in Writing under a Common Seal to be appointed by his Highness, and under the hand of the Register or Registers for the time being, to be also no∣minated by the Lord Protector and his Successors, which In∣strument▪ the said Register or Registers shall cause to be entred in a Book for that purpose, and kept upon Record.

And it is hereby Declared, That the said person so admitted into any such Benefice, shall be Possessor and Incumbent of the same, and intitled thereby to the Profits, Perquisits, and all Rights and Dues incident and belonging thereunto, as fully and effectually, as if he had been Instituted and Inducted according to the Laws of this Realm; as also the person that shall be so ad∣mitted to any Lecture as aforesaid, shall be thereby enabled, ac∣cording to the Establishment and Constitution of such Lecture, to preach therein, and to have and receive the stipend or Profits to such Lecture belonging.

Provided alwayes, That no person who shall tender himself, or be tendred, for approbation as aforesaid, shall be concluded by any Vote of the said Commissioners, which shall pass in the Negative, as to his Approbation, unless Nine or more of the said Commissioners be present at such Vote.

And the Ordinance Concludes thus. [And it is hereby lastly declared and ordained, that the Approbation or Ad∣mittance aforesaid, in such manner as is before prescribed, is not intended, nor shall be construed, to be any solemn or sacred setting apart of a person to any particular office in the Mini∣stery▪ but onely by such Tryal and Approbation to take care, that places destitute may be supplyed with able and faithfull Preachers throughout this Nation; And that such fit and ap∣prove

proved persons faithfully labouring in the work of the Gospel, may be in a Capacity to receive such publick stipend and main∣tenance, as is or shall be allotted to such places.]

The other is that which he cals the Commission of Ejectors; rightly Entituled An Ordinance for the Ejecting of Scanda∣lous, Ignorant, and Insufficient Ministers and Schoolmasters; the main whereof is as followeth.

WHereas by the continuance of divers scandalous and insufficient Ministers and Schoolmasters, in many Churches, Chappels, and Publick Schools within this Nation, the more effectual propagation of the Gospel, and settlement of a godly and painful Ministry is much obstructed, and no authority now in force for removing such Ministers and Schoolmasters; For remedy therof, Be it ordained by his Highness the Lord Protector, by and with the consent of his Council, That the persons hereafter named, shall be, and are hereby appointed and constituted Commissioners, for and within the respective Counties within England and Wales, for the ends and purposes hereafter in and by this Ordinance expressed and di∣rected, &c.

And the said Commissioners for the respective Counties aforesaid, or any Five or more of them, are hereby autho∣rized and impowered to call before them, or any Five of them, any publick Preacher, Lecturer, or other persons for∣merly called Parsons. Vicars or Curats, setled, or which hereafter shall be setled in any Benefice, commonly called; A Benefice with Cure of Souls, or publick Lecture, having any stipend or salary legally annexed, or belonging thereunto, and all and every Schoolmasters, who are or shall be ignorant, scandalous, insufficient, or negligent in their several and re∣spective places: and shall and may receive all Articles or charges which shall be exhibited against them, for Ignorance, Insufficiency, scandal in their lives and conversations, or negligence in their respective callings and places, and proceed to Examination and Determination of such offences, accord∣ing to the Rules and Directions hereafter specified, viz. Such Ministers and Schoolmasters shall be deemed and accounted

scandalous in their lives and conversations, as shall be proved guilty of holding or maintaining such Blasphemous and Athe∣istical Opinions as are punishable by an Act, Entituled, An Act against several Atheistical, Blasphemous, and exercrable Opinions derogatory to the honour of God, and destructive to humane Society, or guilty of profane Cursing or Swearing, Perjury, subordination of Perjury; such as hold, teach, or main∣tain any of those Popish Opinions, required in the Oath of Abju∣ration (mentioned in an Ordinance of Parliament August 19. 1643) to be abjured, or be guilty of Adultery, Fornicati∣on, Drunkenness, common haunting of Taverns or Alehouses, frequent Quarrelling or Fighting, frequent playing at Cards or Dice, profaning of the Sabbath Day, and such as do or shall allow the same in their Families, or countenance the same in their Parishioners or Scholars, such as have publick∣ly or frequently read or used the Common-Prayer Book since the first of January last, or shall at any time hereafter do the same; such as do publickly and profanely scoffe at, or revile the strict Profession or Professors of Religion or Godliness, or do encourage by word or practice any Whitson-Ales, Wakes, Morris-dances, May-poles, Stage-plays, or such like licen∣tious practices, by which men are incouraged in a loose and profane conversation; such as have declared, or shall declare by writing, Preaching, or otherwise publishing their disaffection to the present Government; such Ministers shall be accounted negligent, as omit the publick Exercises of Preaching and Praying upon the Lords Day (not being hindred by necessary absence, or infirmity of body) or that are or shall be Non Resi∣dent; such Schoolmasters shall be counted negligent, as absent themselves from their Schools, and do wilfully neglect their duties in teaching their Scholars.

And such Minister and School-master shall be accounted ignorant and insufficient, as shall be so declared and adjudged by the Commissioners in every County, or any Five of them, together with any Five or more of the Ministers hereafter no∣minated in this present Ordinance, to be assistant to the said Commissioners, &c.

What I have here inserted, gives you the very sum and substance of the two-Ordinances, so far as concerns the In∣stituted Power of Approbation and Ejection; and though the bare Reading of the Ordinances may be sufficient to satisfie any ingenuous man, so as to wipe off that scandalous impu∣tation, which, by way of false supposition, and peevish In∣sinuation, hath been darted at the supreme Magistrate, and the persons next him in Authority, in reference to the power by them granted in the said Ordinances; yet it will not be amiss a little to animadvert upon each particular.

First, as touching the Ordinance for Approbation; how can it be said to constitute an Authority in and over the Church, seeing if the Authority therein given, were such as he pretens, then it must be an Authority exercising either Legislation in making Decrees and Constitutions for the odering of Church-affairs, or Jurisdiction in re∣spect of Church-Censures? But certainly, neither hath his Highness given, nor the Commissioners themselves ever conceived they have, nor can any rational man infer they have, from the Contents of the Ordinance, a faculty of exercising Power in matter of Legislation, or Jurisdiction within, or over the Church in general, or any particular Congregation; and therefore certainly no man that is not sworn to Mr. Goodwin's 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, will conclude, that they are constituted (or can in the least measure be reputed) an Au∣thority in and over the Church.

Secondly, That high and heavenly Ordinance of Preach∣ing the Word, the due promotion whereof is the sole de∣clared scope of the Ordinance of his Highness, was pri∣marily intended by Christ for the instructing and con∣verting of such as were, and are without the Pale of the Church, and for the gathering of them into Church-com∣munion; in the next place, for the edifying and building of them up after they are gathered in. Now the intent of his Highness and the Council was not at all, that by vertue of this Ordinance any should take cognisance of the Quali∣fications of Pastors or Preachers in private gathered Con∣gregations or Churches, (who, it is known, notwithstanding

this Ordinance, remain as much at liberty as before;) but they are Publick Preachers, that is, such as have, or would have a Publick State-maintenance (be it either in the way of a Benefice, or Lecture) legally annexed to the places where they preach, or otherwise publickly allowed, (these are they) that fall within the reach of this Ordinance. I suppose it would not well suit with Mr. Goodwin's principle and way, to say that such Beneficed men and Lecturers, standing upon a Publick Account, and their respective Pre∣cincts or Parishes, are (in his opinion) rightly constituted Churches. And if so, how then will this profound man of Science be able (on his part) to make good, in reason or conscience, that the Magistrates authorising persons with a power of Trying such men whether they be qualified for the employment of preaching in Parishes, can be said to be the erecting of a Power in and over the Church?

Thirdly, Though it would be beside the present business to start that Controversie, whether, or how far the Magi∣strate may intermeddle in matters of Religion; yet certain∣ly 'tis fit to consider, that the same thing may be a duty in∣cumbent upon a Magistrate, being a Christian, as really as it is a duty upon inferior persons who are Christians. Now if it be the duty of every Christian man, in his sphere, as much as in him lieth, to advance the propagation of the Gospel where-ever he hath an opportunity, by communi∣cating, or by procuring the communication of it to others, (which it's supposed neither Mr. G. nor any else will deny) then undoubtedly the Supreme Magistrate of England, being a Christian Professor, by continuing that Publick way of Maintenance, which the Laws of the Land, and the Bounty of the State have allowed, to support and encourage the Publick Preaching of Jesus Christ, and thereupon by exert∣ing his Magistratical authority, in transferring it by way of Trust into the hands of certain persons whom he sees cause to confide in as Commissioners under him, for the Proving and Trying of men, whether they be fit to be owned upon the Publick Account, in order to so high an employment as Preaching to the People, hath therein done his duty, and in

so doing kept within his sphere as a Magistrate, and is so far from intrenching thereby upon the Church, or Churches (take which you will) in any kind, that there is rather a∣bundant cause for the Churches of Christ to bless God for the care taken, than to find fault; and to hope, that by this means the number of Believers will be exceedingly in∣creased, and the Lord be pleased to add to the Church daily such as should be saved. All that the Magistrate hath done here by such an Ordinance, is an Act only of State, a meer Civil Constitution, and by vertue thereof the Com∣missioners not exercising any power of Legislation or Jurisdiction for the ordering and governing of Churches, but only a power of Trial and Inspection concerning such men, whom the Magistrate is to send abroad to publish the Gospel, that the people may become fit matter for Churches: Therefore the said Commissioners must of necessity be re∣puted only Officers of the Commonwealth in this particu∣lar, and not an Authority established (as Mr. G. would have it) in and over the Church.

This Ordinance for Approbation is in Truth, no more then that other Ordinance of his Highness, whereby cer∣tain persons are commissionated under him as Trustees for the maintenance of Ministers; that is, for setling of Aug∣mentations for the better maintenance of Ministers in Pla∣ces where the means is but small. As this Ordinance is to be reputed a meer Civil Act in respect of its Origi∣nal, so also must the other; for the same hand framed the one which did the other; and being both designed for the same end, Viz. The due distribution of that publick Maintenance which is allowed by the Magistrate, accord∣ing to such Directions as he hath prescribed, they must needs both in respect of their Original, the regulation of their exercise, and their end, be esteemed no other then Acts of the same nature and constitution, both alike flow∣ing from the same fountain of Civil power to the same purpose: And yet Mr Goodwin hath not one Tittle to say against that Ordinance, or Commission of the said Tru∣stees, though in the execution thereof, it comes as neer

his Church-door as the other. But all the spight is it seems at the Commissioners for Approbation; the reason whereof will be better understood anon, when I come to fall upon some of his following Arguments.

Moreover, as concerning the Ordinance for Ejection, it is also (as appears in the severall parts of it) a meer Civill constitution. For (you see) that Ordinance doth uot inable the Commissioners to exercise the power there∣in given, over any persons whatsoever employed in the work of the Gospel, save only such who are publick Preachers, Lecturers, or other persons formerly called Par∣sons, Vicars, or Curats, enjoying those. Benefices formerly called Benefices with Cure of Souls, or that are setled in publick Lectures, having any Stipends or Salaries le∣gally annexed or belonging thereunto. So that it is evi∣dent, the Magistrate herein gives a power to animadvert upon no other persons, but those onely who are design∣ed by himself to the imployment of publick preaching, and upon that account have a maintenance derived to them from himself, and the Law of the Land, who as they have their rise, and their Mission from the Civil Power, so they have their dependency upon it, and in this respect can be reputed no other then persons publikely imploy∣ed in the Common-wealth, on the behalf of the Magi∣strate, to divulge the Doctrine of the Gospel, in the pub∣lick assemblies of the people; who if they be found either scandalous in life, or through Ignorance insufficient for the work; surely then the Magistrate who alloweth and secureth them their Wages by Law, must needs look up∣on it as his duty to see them turned out of their im∣ployment, as he is concerned to do in the like case of any other persons whatsoever imployed in a publick relation to, and dependency upon himself.

These things being so, the Reader is left to judge whe∣ther there be not more of vanity, then either Reason or Religion in Mr Goodwins first Argument, since in the sifting of it, there is nothing to be found, but the chaffe of two false Suppositions; upon which he hath built and

flourished up the whole structure of his slight Pamphlet. For, it being manifest that neither Christ nor his Apo∣stles, left any such Rules in pepetuity to promote the Preaching of the Gospel, as to answer all future con∣tingent occasions in order thereunto, or to exclude the Magistrate from contributing his assistance, either in the way of Countenance or Prudence, for the publication thereof; And it being clear likewise, from the very scope and intendment of the Ordinances themselves, which have been so injuriously impeached, that they are onely Acts of a meer Civil nature, investing men with power upon a Publick Civil Account, we must needs come to this Conclusion, in oposition both to the major and minor Propositions of Mr. G. That as it was not the intent of Christ or his Apostles to make so large provi∣sion by Rules, in all minute Particulars, for publishing the Gospel, as to exclude the Magistrate from doing what is fit in a way of Reason and Prudence, for pro∣moting so good a work among the People; And that as it was not the intent of his Highness and the Council by their Ordinances to intermedle with Church-Govern∣ment, but onely to have the Word universally preach∣ed by pious and able men, for the Peoples instruction: So, by erecting the Commissioners for Approbation and Ejection, they have been far from a constructive charg∣ing of Christ with want of care in not leaving suffici∣ent Directions to progagate the Gospel (seeing to leave Rules of so universal an extent, and exclusive a nature as is pretended, was no part of his intendment;) nor can they be said to have established any Authority in and over the Church, (as is by him most causelesly insinuated) and consequently they have not put any In∣dignity thereby at all upon Jesus Christ.

Notes

• Mr. G. his first Argument.
• Mr. Goodwin's first Argument reduced into Form.
• The Answer.
• Mr▪ Goodwin his first false Supposition.
• His second false Supposi∣tion.
• A Thesis in op∣position to his first false Hy∣pothesis.
• Asturam va∣pich servat sub pector ulpem.
• Mr Goodwin his second Supposition refused.