Basanistai. Or The triers, (or tormenters) tried and cast, by the laws both of God and of men. Or, arguments and grounds as well in reason as religion, clearly evincing the unlawfulnesse of those ordinances or commissions (at least as they have been from time to time declared and interpreted, aloud by the persons acting them, and tacitly by the authority enacting them) with all others of like import, by which the respective courts, or consistories of triers and ejectors (so called) amongst us, are established: together with the unwarrantablenesse of the acceptation and exercise of the powers delegated and granted in the said commissions, by any man, or company of men whatsoever, now in being. By John Goodwin, an aged minister of Jesus Christ, and pastor to that remnant of his sheep, usually assembling in Coleman-street, London.

ARGVMENTS AND GROVNDS As well in REASON, AS RELIGION,

Clearly evincing the unlawfulness of those Ordi∣nances or Cōmmissions (especially as they have bin from time to time declared and interpreted, aloud by the persons acting them and ta∣citly by the Authority enacting them) with all others of like import, by which the respective Courts, or Consistories of Triers and Ejectors (so called) amongst us, are established; together with the unwarran∣tableness of the acceptation and exercise of the powers delegated and granted in the said Commissions, by any man, or company of men whatsoever, now in being.

IT is a great indignity and affront put upon the Lord Jesus Christ, [ 1] Blessed for ever, to charge or challenge him, whether formally or constructively, with want, either of wisdom and understanding, or of care and faithfulnesse, in making sufficient provision for the due managing of his af∣fairs, or for the propagation and advancement of the Gospel upon the best, and best becoming terms in the world. Now there being no Order or Direction, nor any jot or tittle of either given by him to the Civil powers, for the 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 not∣withstanding

presumed to do it, (I meane to make and esta∣blish such an erection in the Church) what do they lesse then obliquely, yea and by a pregnant and near-hand consequence, impute either oscitancy and forgetfulnesse, or else weaknesse and defect of understanding unto the Lord Jesus Christ, in his own greatest and most important affairs? If either the Civil Magistrate, or any other on his behalf, will rise up to plead or shew an Order or Cōmission 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 consci∣ence, of the undertaker will rejoyce over the enterprise, in as much as all attempts in this kind that have been made (as many within the compasse of a few years last past have been) have miscarried, and turned to no account, but of losse and disparagement to their undertakers. Do we provoke the Lord unto jealousie? are we stronger then He, that we dare say, we are wiser then He?

The Lord Christ himself never assumed to himself, [ 2] nor ever exercised any interest of Authority or power so exorbitant or over-bearing, as to give authority and power to any lesser or smaller number of men, at least not of such men, to whom he was not able, his Fathers will standing to the contrary, to give both infallibility of judgement, and intemerable faith∣fulnesse, in matters of Faith and supernatural concernment, to exercise any such dominion over the faith, judgements, or consciences of far greater numbers of men, and these every way equal, at least many of them, (if not superiour) to them, both in gifts and graces, and all spiritual endowments, as the persons commissioned amongst us by the two Ordinan∣ces specified, do by vertue hereof, exercise over the judge∣ments and faith of all the Ministers of the Gospel in this Na∣tion, yea and over the Faith of all those, whom God, (as both these Commissioners and others have cause to judge) calleth unto this ministery. For is not this the jurisdiction, Lordship, or dominion, which they by vertue of their Com∣missions

(respectively) exercise over the Faith of that great number of worthy persons now mentioned, even to Eject them out of the possession and enjoyment of such livelyhoods which the merciful providence of God in conjunction with the Laws of their Nation, have intituled them unto? to cast them out (I say) of the enjoyment of their lawful subsistence to the extreme misery, if not utter affamishing, of themselves, wives and children, onely because they will not, or rather be∣cause in conscience they cannot, believe or professe as they, being in this case made their Lords and masters, require them upon the said penalty to believe; the other, upon a like ac∣count, shutting against others by the iron bars of their autho∣rity, the door of accesse unto such livelyhoods, whereunto both the providence of God, and the faithfulnesse of men le∣gally entrusted with such opportunities, yea and their own signal worths and ministerial abilities, do aloud call them? Doubtlesse the Lord Jesus Christ never took upon him the ex∣ercise of any such Authority, as to appoint a few men for the devesting of any sort of men whatsoever, much lesse the ministers of his Gospel, of their temporal rights or enjoy∣ments, onely because their faith in matters appertaining un∣to God, is not the same in all points with the faith of other men.

If it be replied, that neither sort of Commissioners, Trier; or Ejectors, are impowred by the tenor or words of their Commissions, to punish any minister, either poenâ sensus, or poenâ damni, simply for not believing, or (which is the same in effect) for not professing, or not teaching others to believe as themselves believe; so that when they do any such thing as this, they act besides their Commissions. I answer, first, The Commissioners themselves, at least such of them as are gene∣rally knwon to understand their Commissions, as well as, or rather better then, their fellowes, do so construe and under∣stand them, as giving them power, both to reject, and eject for not finding their own sense and belief in those, that come before them. Secondly, Their frequent, if not constant, practise in this kind, being sufficiently known unto, and con∣nived at, if not approved of, by those under whose authority and protection they thus practise, clearly sheweth that the

sense intended, or at present owned, in both the Commissions by those who are in authority, and who have power to de∣clare the sense of either Commission, is that which hath been supposed in the argument, though deposed, or denied, in the reply.

They who devise new stratagems, [ 3] methods, or inventions to aid the Gospel, and to prevent dangers or in onveniencies incident to it, beyond or besides all that Christ either pre∣scribed or directed to be done upon any such account, or for any such end, do in effect deny what the holy Ghost expresly testifieth of him, viz that he was faithful to him that appointed him [meaning, God the Father] as also Moses was faithful in all his house, Heb. 3. 2. For if it be supposed that the two Commissions specified, be advantagious and benedict to the interest of the Gospel, and that this is more like to run and be glorified in the world, because seconded and assisted by the said Commissions, then was not Jesus Christ faithful un∣to God in all his house, neglecting or forgetting to give any order to his Apostles or others concerning the levying or setting on foot any such meanes as these for the relief of the Gospel; nor is it easie to imagine (But much more difficult is it to prove) when, unto whom, or by whom, Christ direct∣ed the making of any such Evangelical engines, as either of the said Commissions are.

The Lord Christ being (as was said) faithful, [ 4] as Moses al∣so was, in all the house of God, and his wisdome and provi∣dence every waies answerable to this his faithfulnesse, it cannot be conceived but that with his precepts, counsels, and directions, for the advancement and prosperity of the Gospel, he hath taken up and filled the whol roomth or space, which is capable of receiving Injunctions, Orders, or Di∣rections in that kind So that no man can add, insert or thrust in any thing byway of advice, or under the notion of a pruden∣tiall contrivance for the promoting of the Gospel, but he must justle or thrust out, and (in our Saviours phrase) make of none effect, some or other of those precepts, or directions, which have been given by the Lord Christ himself, for the same end. Even as the Pope cannot gratifie any new Saint with a day in the Kalendar but onely either by turning some

of the more ancient out of their long-continued possessions, or else by compelling them to take the other into part & fel∣lowship with them in their honour, because the Kalender is from the one end of it to the other, already filled with the Names o•• the more ancient: In like manner the whole lati∣tude & compasse of wisdome and prudence for the due & suc∣cessfull managing of the affaires of the Gospel, being spread with the orders and charges given by Jesus Christ in that behalf, it is not possible for men to devise or se•…•…on foot any method, meanes, or device of theirs for the promoting of this end, but by disauthorizing, or with reflexion of di∣sparagement upon, some or other, or all, of the said prescri∣ptions of Christ Nor is it possible for any man to invent or form any projection, or make any provision, which upon a true account will be found in any degree materiall, or per∣tinent, for the welfare or successe of the Gospel, wherein he hath not been prevented by the Great Authour and Fa∣ther of the Gospel himself Otherwise it must be supposed that men are, either (as hath been said) wiser then God, and able to supply that, which hath been wanting in him; or else that they are more sollicitous and carefull over the in∣terest of the Gospell, more intent upon the salvation of the precious soules of men, then He. Therefore the two Commissions we implead, the one of Triers, the other of E∣jectors, being neither of them given in charge by Jesus Christ for the promotion of the Gospel nor holding any true or re∣all communion with any of his Orders in that behalfe, must needs be of another Spirit and tendency from these, and ra∣ther counter-workers, then co-workers with them: and this experience it self hath sufficiently discovered.

To entrust an inconsiderable number of men, [ 5] subject to the like errours, passions, weaknesses, miscarriages, with all other men, with a negative vote, yea I had almost said with an affirmative also, in and about the placing and displac∣ing, and disposing of all ministers over all the respective con∣gregations, (I mean Parochial) in a great nation, is an un∣Christian and unheard of prodigie, and must needs be of a sad abode and portendance unto the people, especially unto the godly and well affected party of the people in that nation.

For by this meanes, in case the Triers shal at any time be fro∣ward, or shall upon any pretence bear a private grudge a∣gainst a parish or congregation, or any considerable person, whether for Religion, or otherwise, in it; or shall judge him unsound in the faith, whom the congregation shall desire for their Minister, for some special opinion, one, or more, for which (it is possible) the congregation may in speciall manner desire him, and can desire or admit of none that is contrary-minded; in all these cases (and possibly in many o∣ther the like) a congregation may never be permitted to en∣joy such a Minister whom they can cordially reverence or af∣fect, or by whom they can edifie, but must either be like sheep scattered, and in danger of being lost for want of a shepherd, or else content themselves to be in subjection to such a per∣son in this great office, whom the Triers, pro libitu suo shall obtrude upon them, be he never so froward, never so un∣sufficient, never so unsound in judgement, or ill-conditioned otherwise.

The said commissions, [ 6] especially as they have been, and still are from time to time acted and administred, entrench upon the spiritual rights and priviledges of the people of God. For whereas they are invested by Christ Jesus with a liberty or power to chuse for themselves (and accordingly to enjoy whilst they please, and God give the opportunity) a spiritual shepherd, a man to be over them in the Lord, and to take the charge and care of their souls, the Commissioners we speak of take upon them by virtue of the said Commissions, when, and as oft as they plese, to keep asunder those whom God would have joyned together, and disgracefully reject and thrust by him, though never so worthy, whom the people have greatly desired, and accordingly chosen, to serve them in that great work: and refuse to grant the indulgence of their passe, but unto such who will swallow their camels, and yea it, and nay it, with them from the one end of their faith unto the other.

The Commission of Triers, [ 7] strikes, though not formally and directly, yet materially and in effect, at the civil Rights both of many Parishes or bodies of people, and of many par∣ticular Persons likewise in the land, viz. all theirs, both in

the one kind and the other, who by law are invested with a law-right of Presentation unto Parochial demesns, which are called Benefices, or spiritual promotions. For though such Parishes and Persons, still may (and I suppose do) present whom they judge meet, to such preferments, yet the men of their recommendation though never so deserving, lye at the mercy of the Triers whether they shall ever possesse and en∣joy such preferments collated upon them, or no. By means whereof, as often as these Triers shall please to act their pow∣er in quarrelling and opposing the Clerk presented unto them by either of the said Patrons (a practise whereof they are not over-tender, whether there be any Christian or reasonable cause for their so acting, or no) the Patrons are not simply de∣feated of those accommodations, which the law intended them in their right of presentation: but this with disparage∣ment and reflection; and this both upon themselves, as de∣sirous to gratifie and perfer unworthy men; and upon their friends also, or persons presented by them, whom in such cases, they cast out as unsavoury salt upon the dunghil, good for little but to be troden under foot by men. So that by means of the Commission we implead, and her sons, the right and priviledge, of presenting is so far, in the practick & exercise of it, from being a royal priviledge, or matter of conveniency un∣to men (as the law intended) that it is turned into a snare & occasion of dishonour & trouble onely, both to themselves, & those whom they in special manner desire to gratifie. Yea by meanes of that power which is invested in the triers by their Commissions, in conjunction with their interest, and subtil∣ty of working and bringing about their ends, they are found (effective) the Patrons of all spirituall livings in the Nation; and accordingly receive the tribute of thanks and acknow∣ledgements due to Patrons and Benefactors (if no baser mettal withall) from those, who by the light of their counte∣nance come to find the way to those preferments.

And whereas in the daies of Prelacy, [ 8] in case the Bishops, who were then the Triers, were at any time sullen, or fro∣ward, or corrupt, so as upon any illegall or any unjustifi∣able pretence to refuse to admit to a benefice any Clerk pre∣sented unto them, there lay a quare impedit against them, and

they might be, and sometimes de facto were, compelled by Law, to do that which became them in this case, and to give their pass of Institution to those, against whom there was no material or legall exception, though otherwise never so much disrellished by their Lordships; the Triers of the last edition are mounted upon thrones of power and authority far above the line and level of their Predecessors and fore∣fathers (the Bishops) For these are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, plenipotentiary in the highest in their proceedings; they e∣steem all laws, but as Leviathan esteems iron and brasse, He esteemeth iron as straw, and brasse as rotten wood; they with the Pope, laugh all appeals to scorn, and with the wilde asse in Jeremy, being used to the wilderness, snuff up the winde at plea∣sure, and fear not in their occasions to be turned away by any man. Never was there such a rule-less, law-less, controule∣less generation of men set up in this Nation over the Lords people in it: never was there the like unsufferable yoak of slavery fastened about the necks of the free born people here, as the power given by Commission unto, or at least claimed and exercised by, these men, upon pretence of such Com∣mission.

Where there are great numbers of men in a State or Na∣tion, [ 9] and a great part of these very considerable for true and reall worth, as for piety, holiness, zeal of God &c. on the one hand; and so for choiceness of parts, endowments, and abilities on the other hand, who are divided in judge∣ment about many great questions and controversies in Chri∣stian Religion; it is broadly contrary to all approved prin∣ciples of State-policy, and much more of Christian piety, to set up and arm one of these parties with power and authority to judge and sentence the other, yea to tread and trample them under their feet like clay and mire in the streets, and this without all remedy or relief, either by appeal, or o∣therwise, from any man. For is not such a course or pra∣ctice as this, of a direct and manifest tendency to beget a spirit of insolency, extravagancy, and oppression, in the party thus exorbytantly advanced and impowred; and consequently to engender, nourish and foment in the party oppressed, a spirit of discontent, disaffection, and of wait∣ing

an opportunity for a rescue and deliverance? Or are not the Commissions we speak of, of this calculation? Do they not set up a generation of men to be judges over those, who dissent from them in some weighty matters of faith? Or do not the men thus set up exercise a bloudy dominion over their Adversaries onely for dissenting from them (al∣though they nick-naming the same, call it, a dissenting from the Truth) dooming them and theirs from time to time, with the Prophet Micaiahs doom) to be fed with the bread of affliction, and water of affliction, or to suffer cold, hunger, na∣kedness and all extremity, if God will not look after them, and by his more than ordinary providence, provide better than so for them?

To spread snares and temptations in the way of mens con∣sciences, [ 10] so as to expose them to danger of pollution and defilement, and of offering violence to themselves, is not consistent with a good conscience in any man, or with the approved principles of Christianity. But judge this rather, that no man put a stumbling block, or an occasion to fall in his brothers way, Rom. 14 27. Now whether the men armed with the power and authority of the two Commissions protested, do not either by vertue, or colour, of the said Commissions frequently perpetrate and practice the said high unchristian misdemeanor, I could be content to make themselves judges, if they would but make their own proceedings the law, and rule of their sentence. For 1. is not the simple professing and owning of those great and important truths of God that Christ dyed, or gave himself a ransome for all men (as the Scripture saith) that God reprobated no man under a per∣sonall consideration, nor intended so to reprobate any man, from eternity, that he vouchsafeth a sufficiency of means unto all men whereby to repent and be saved, that he neither constraineth, nor necessitateth, any man to believe, or to be saved, that those who at present truly believe, may put [or thrust] away a good conscience from them, and hereby make shipwreck of their Faith, and perish; is not (I say) the professing and owning of these most worthy truths (with others confederate with them) a bar against all spirituall or ecclesiastick promotion in the course and processe of

their consistory? And may not thieves and murderers as soon (or sooner) purchase the seal of their approbation, and (solutis solvendis) obtain their passe unto any benefice, or augmentation, as men whose faces are but set towards any the said Tenents, though otherwise never so signally quali∣fied, both with moralls and intellectualls for the Ministry? Again 2 is it not their guise and manner to scrue and dive as far and as deep as they know how, into the judgements and conscience of those who come before them (at least if they be not known vassalls to their sense in the points men∣tioned, before hand) to discover, whether there be not some touch or tincture (at least) of some propension or ver∣ging of judgement towards those erroneous opinions (erro∣neously so called) to be found there? If they answer any whit tenderly in the case, or but whisper the least 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 con∣struable in favour of any of those opinions, actum est ilicet, pe∣rierunt, they are lost and undone men: they are presently con∣demned (they and theirs) by these consistorian judges, to the spade, or flail, or else to cleaness of teeth, or begging their bread where they can finde it. So that when young men who are fair for preferment, & want nothing but these mens, good will in wax and paper to the possession and enjoyment of it, shall come before them, knowing that they are not like to be supplyed with that which they want in this case, but by a professed disowning those great truths of God [lately specified] let the regret of their judgements and consciences in the act be never so strong, are they not now under a sore temptation, and hard to be resisted by flesh and bloud, to dissemble both with God and man, and to pollute their consciences, in case they stand inwardly convinced of the clearness of those truths, which they are thus sorely tem∣pted openly to renounce and disclaim? And may not such faultring and dissembling with God as this, prove, yea hath it not oft proved, of that sad consequence, as to occasion such a breath between him, and his creature, as was never repai∣red afterwards? Woe to such a generation of men that shall spread such snares of death, lay such stumbling blocks, as these in their Brethrens way. If they stumble and fall by them, shall not their bloud be required at their hands? Or

did Balaam escape the revenging hand of God, who taught Balack to cast a stumbling block before the children of Israell? See Josh. 13. 22. Or is it regular, or worthy persons professing Christianity, to reward men with their favour and appro∣bation, in order to their preferment, who shall do unwor∣thily by sinning against their judgements and consciences; and on the other hand to obstruct those in their way, and hereby set a black brand of reproach upon them, who shall deal clearly, candidly, and Christianly with them? Or is not this the way when occasion serves, of those men, who have not lifted up themselves upon the wings of the two Commis∣sions mentioned, to make their nests among the Stars?

According to the best principles of Christian policy, [ 11] such men, who are like to thrust the best of those back from work∣ing in the Lords harvest, which the Lord of the harvest thrusts forward to his work there, are not to be invested with any such authority or power, by which they shall be enabled to do this great disservice both unto God and men. But such are the Persons, at least the far greater part of them (and such were they before their intrustment) who by the Com∣missions aforesaid, are made the authorized Judges of the judgements of all the Ministers (at least of all the publick Ministers) of the Nation; they are, and were, by a true and solid estimate of them (in respect of their spirit, principles, and Tenents,) not onely, like to presume and undertake to prescribe unto God and Jesus Christ, who, and what man∣ner of persons they should do well to authorize and imploy in the publick Ministry in this Nation; and again, who, and what manner of persons it would be expedient for them to reject and put by from that imployment; but further, more generally to recommend and order unto them (that I say not, obtrude upon them) for the service, men far less com∣petent, than many of those, whom they (God I mean, and the Lord Christ) recommend daily, and providentially send unto them for their approbation, and yet are disallowed and rejected by them. For certainly they who know, un∣derstand, and believe, and are excellently qualified to teach the just compass and extent of the Grace [or free Grace] of God in the Death and Gospell of his Son (and so are u∣niform

and consistent in their teachings) other endowments, as of meekness, humility, love, zeal, good will to the work &c. concurring, are persons more competent for the work of the ministry, than those, who confining the said Grace of God within the narrow sphere of their own apprehensions, are hereby inevitably entangled in the course of their mini∣stry, so as ever and anon to pull down, what even now they built up; and again, presently to build up, what a very little before they pulled down. And yet such is the spirit, such the principles and Tenents of the men now under cen∣sure (and the nature and property of all these accordingly might easily have been known by those who put them into Commission, before this grand and unhappy oversight was committed) that they take themselves bound in conscience to admit the latter onely, with the two grand incompeten∣cies mentioned, into the work of the ministry, and to say unto the former, notwithstanding those signall characters upon them (lately mentioned) with other qualifications comporting, notably marking them out for the said great work, you are not fit to serve at the Altar, not meet to have part or fellowship in this business of the ministry; you are not of our judgements in all points, wherein we are infal∣lible: therefore we must smite you with the rod of our po∣wer, and break you in pieces like potters vessels, that you may learn not to Remonstrate, nor take up the truth in con∣testation with us.

The Commission for Triers, [ 12] as the Sons of the womb there∣of glosse it by their practice, is of a very hard, yea mischie∣vous calculation, whensoever the Patron, whether Person, Parish, or any other company of men, who have the right of nomination or presentation of a Minister, shall be found of differing (though of a better, and more sound) judgement from the said Triers. For in case he be orthodox in the great Doctrines of universal Attonement by Christ, of conditional Perseverance (with the rest of the same band of association) wherein it is sure enough that the Triers are heterodox (or at least professe to hold that, which is interpretatively as much, for I know not well how they should escape an in∣ward conviction) he should not answer the law or dictate

of a good conscience to offer or present unto the Triers a man dissenting in such weighty points from himself, especi∣ally, when he knoweth a person like minded with himself, regularly capable in all other respects of such a presentati∣on, and willing to be presented. Yea very possibly the judgement and conscience of a Patron may (through a mi∣stake) resent it as a thing unlawfull, for him to present a∣ny man, whom he judgeth not sound in these great Do∣ctrines of the Gospell, or that doubteth of, or denyeth the universal extent of Christs death. In this case, the people destitute (at present) of a Minister or spiritual shepheard, are like to be destitute still: and for six months at east to be exposed to all the evils & dangers that are incident to a peo∣ple, like unto sheep scattered, and not having a shepheard: and at the six months end the Patron, whoever he was (pri∣mum in unoquo{que} genere est excipiendum) being non-suited in the plea of his priviledg the people, if their sacerdotal demeansbe any thing considerable, are like to have some favourite of the times, wearing black, instead of a Minister, thrust upon them, or otherwise to remain spiritually waste and desolate For the Patron, in the case we now speak of, cannot upon the account of his conscience, present a man passeable in respect of his judgment, with the Triers: and the Triers again, upon the account of theirs (at least as they pretend) cannot passe any man of a passeable judgement with the other. And thus by means of this un-christrian and irreconcileable 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be∣tween the Patron and the Triers, unhappily occasioned by the Commission, the poore people are miserably distracted and oppressed in their spirituall estates, being fed with the ayre instead of the bread of life; and the Patron suffers an illegall defeature of his just desire on the behalf of the wor∣thy Person presented by him: and the person rejected, an un∣civill (that I say not, an unchristian) affront, and undeser∣vered blot in his reputation.

It is a maxime the truth whereof is avouched by the expe∣rience of all ages, (in most cases at least) Nulla potentia fida est, si sit nimia; no power is trusty, if it be over great. The rea∣son may be, because all power being matter of trust and de∣positure, for the use and benefit of those, who depone it, and

those who are entrusted, accountable to the Trustees; when ei∣ther it is at first conferred in too large a proportion, and with∣out such cautions, limits, and provisos, which are necessary for the regulation and due ordering of it in its exercise and administration; or else in the course and exercise of it, is from time to time permitted to stretch it self beyond the line of its original grant, and so by degrees to swell and grow out of all shape, to a prodigeous kinde of enormity, it is apt to become unweildy and unruly in his hand that holds it, and to teach him things that are exorbitant and uncomely: Yea he that understands himself armed with power incompetent for men, greater then subjection to give an account of its actings unto any man, is not like to be far from such an intoxication, which inclines men to think that they are some Demi-gods, & that it is but reason that both the natural and civill rights and priviledges, and comforts, yea and con∣sciences also of other men, should be sacrificed upon the ser∣vice of their interest, or pleasure onely. It is generally known what monstrous and blasphemous conceits with practices su∣table, the overgrown power claimed and exercised by the Pope, hath dictated unto him, and ingaged him to justifie and maintain. And is not the power, claimed and acted by the Triers, whether by vertue of their foundation, or by the underhand indulgence and connivence of their founders, very superlative, and of the house and lineage of the Papall? The Popes (saith Thuanus) held it for a principle inviolable not to confesse themselves to err in any thing: and Pope Ni∣cholas made a Decree, That none presume to reprehend his judgment, nor to judge of it: It hath been a long time ob∣truded upon the world, to believe the infallibility of the Pa∣pall Chair. The absolute anomie and lawlesnesse of the Pope is such, or claimed for such, that no man may judge of him, no man may dispute of his judgement, or call it in question, though he draw millions of souls with him into hell. When the Emperour Charls came to Rome to reform the a∣buses of the Pope, and began to enquire of them, Answer was made by all here, that the Apostolique See being the head of all Churches, ought to be judged of none; especially, not by a lay man. The spirituall man judgeth all things, but he himself is judged of no man, is pleaded for the Popes priviledge of ex∣emption

from all censure or question. The Popes in their Decretals and Canonists, arrogate and assume to themselves plenitudinem potestatis & scientiae; and teach that they have one and the same tribunall with God and Christ Jesus. They suffer none to buy or sell (as the Scripture speaketh) but one∣ly those that wonder after them, or that have the mark, or the name of the Beast, or the number of his name. Is there not an eye of these principles, practises, and usurpations in the spirits and practises of our Tryers? If any Minister that comes before them shall dispute, or call into question their judgments, though never so erroneous and destructive to the precious souls of men (as in the points of Election, Reproba∣tion, the death of Christ, &c.) is he not made a grand delin∣quent for so doing, and the doore of preferment, ipso facto, shut up with bars of Iron against him? If any man wonders not after them and their leanring and tenents, do they not presently set the black brand of their Reprobation upon him, and interdict him all communion in all Ecclesiasticall mat∣ters, where they have to do? And as the Popes parasites have a saying in gratification of their great Master and his great∣nesse, What the Pope doth, is done; meaning, is so done, as not to be reversed or undone by any authority whatsoever; so are the proceedings of these men in their lawlesse Consistory; so auto-cratoricall and sacred, that they magnifie themselves against all appeal and reversall by men If they shut, no man can open. Now their power, whether by investiture, Usur∣pation, or connivance, being thus vast, and disproportioned to the weaknesse and obnoxiousnesse of flesh and blood, it is no otherwise like, but that it should miscarry in the exercise of it, and be found treacherous and disloyall to the interest and comforts of those, who are subject unto it, unto whom notwithstanding it oweth the best of its service and admini∣stration. And is not the generation of Tryers accordingly troublesome and burdensome with their power, to the grea∣test part of the Nation; yea to far the greater part of the tru∣ly godly and well affected here? Do they not use it to the ma∣king and maintaining of parties and factions, to the gain∣ing and multiplying of disciples to themselves, to the aven∣ging themselves upon their enemies (so supposed by them

for not subjecting their judgements and consciences unto them) to the ingratiating of themselves with some men, af∣fronting and trampling others under their feet? Do they not use it to the wringing and straining of many mens Con∣sciences, by imposing the bloudy law of a necessity upon them, either to praise their sayings and commend them for orthodox, by professing themselves of the same sense and judgement with them (though they be really and inwardly of an other) or else to feell the weight of their loyns, and to be cast into their hell fire, where there is weeping and wai∣ling for want of bread, and other things needfull for the life of man? Yea do they not use it to the spiritual affami∣shing and starving of some parishes by obstructing the en∣trance and accesse of such worthy persons, onely because they are not of their faction and party, who are designed for the feeding of them with the bread of life, by those, who judge themselves bound in conscience, according to their trust by law, to make provision for them in this kinde? The day would fail me to rehearse and insist upon all the parti∣culars of the irregular and erroneous deportments of persons lifted up to a height of power, above what their heads and hearts are able to bear, upon the wings of an unhappy com∣mission.

The Gospel stands in no need of any commission or con∣stitution of humane devise or contrivance, [ 14] to promote or carry on the interest of it in the world. The fervent and constant prayers of the Saints, with their proper fruits and effects, thorough the gracious audience and condescention of God vouchsafed unto them, are sufficient to render the state and condition of the Gospel flourishing and prosperous on the earth; at least in conjunction with the observance of such other Orders and Directions, as the Lord Christ hath plainly and in perspicuous terms left us in the Gospel, in or∣der hereunto.a 1.1 Pray ye therefore the Lord of the harvest that he will send [or thrust, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] forth labourers into his harvest. Labourers thrust forth into the Lords harvest, will, through the ordinary blessing of God upon their labours, advance the interest of the Gospel amongst men, as our Saviour him∣self in this passage of Scripture clearly supposeth; because

otherwise it were not worth the while to pray for their thru∣sting forth, as viz. in case their thrusting forth were like to turn to no account either of glory unto God, or benefit and blessing unto men. And yet we see that Christ pre∣scribes no other course or means for the obtaining of this high favour from God, but prayer onely: therefore cer∣tainly this is sufficient for the obtaining of it at his hand. By the way; our Triers are so far from being co-workers, or co-actors with God in his gracious act of thrusting forth labourers into his harvest, that they are counter-workers against him many times, and when he thrusts forth labou∣rers indeed, they thrust them back, thrusting loiterers and unworthy men upon him in their stead. And doubtlesse the Lord Christ, who when time was, desired nothing in this world (at least comparatively) before his departure from it, but onely to see that fire kindled which he came to send on the earth, (Luke 12. 49.). i. To see the Gospel (as it were) to have gotten some footing, and taken some good hold in the world, was sollicitous and provident enough by himself, or by his Apostles (at least) to order and enjoyn all things necessary or meet for the propagation and spreading of it upon terms of the best advantage after him, and not to leave so important an affair to the umpirage, care, or con∣trivance of the secular powers; yea, the truth is, and the experience of many ages hath demonstrated it, that as for men to blend the grace and merits of Christ with the righ∣teousnesse of the law and their own works, for the procure∣ment and obtaining of justification, is a certain way or means never to be justified (Gal. 5. 2, 3, 4.) in like manner for men, whoever they be, to compound the wisedome, counsells and institutions of Christ for the advancement of the Gospell in the world, with their own devises and in∣ventions, and so to incumber and intangle them, is the next way to obstruct the course of the Gospell, and to keep it from running so as to be glorified in the world. And yet the professing powers of this world, have in all times had itching desires to be officious unto Jesus Christ in this kinde, and to obtrude upon him their own projections and inven∣tions to accommodate and help him through the world with

his worship and Gospell: A course, which however it still may have gratified the flesh of some ignorant professors, to∣gether with many such, who have been inordina••e lovers of this present world, and the darlings of the times, yet ne∣ver did the heart of the Gospell, nor the serious and hearty profession thereof, ever prosper or rejoyce in it. Unto which of the Kings or Potentates of the earth did the Lord Christ ever say, I have ordained you by your wisedome pow∣er, and Authority, to supply that, which hath been want∣ing in me and my Apostles, for the propagation of my Gos∣pell in your dominions?

The Kings and Princes of this world, [ 15] cannot regularly, or with a good conscience, assume or exercise any further, or other power, or authority, than what hath been regu∣larly vested in them, or conferred upon them by the people, by whom God hath called or advanced them to their respe∣ctive entrustments. For as God in these daies doth not make Kings or supreme Rulers immediately, or by divine dictate, designation, or order extraordinary, but mediately by those that are to be ruled and governed by them; so nie∣ther doth he give them their power immediately, but by those who call them unto their trust of government. Now God never gave any commission or authority unto these to con∣fer upon their Rulers, either any other kinde, or further degree of power, than what by the law of nature himself hath seated in them, or in their communities (respectively) in order to the regular government of themselves. So that Regularly vested by the people with any such authority or power Rulers cannot be, which is not vested in them by God, or nature. And if any people should derive (or rather in∣tend or declare to derive) unto their Prince or chief Ruler, whom they set over them, any such power, which they have not themselves, either formally, or eminently, their act of delegation or derivation in this kinde is null and void; as any donation of what is not the givers own, or which he hath no right to give, is a nullity, and nothing passeth to another by vertue of it. And yet more evident it is, that chief Rulers and Magistrates have no right of claim to any such authority, nor can with a good conscience exercise or act

any such power or Authority, which never was conferred, nor intended to be conferred upon them, by their people. Now 1. certain it is that no body (much less any politick or civill body) or community of people, hath any autho∣rity or power from God, either by the law of nature, or otherwise, to establish any such Rule or law, one, or more, amongst them, no not by or with the universall consent of every individual member of this body, according unto which they shall all stand bound to believe every man the same things with an other in all points of Christian Religion, or that any one mans judgement, or the judgement of any number of men amongst them, shall be the standard unto which all the rest shall conform their judgements in matters of Faith or worship, or else incurre some civill punishment. The reason is, because God never gives a power unto any man, or any number of men, to enslave or subject the con∣sciences of men in matters appertaining unto himself, either unto themselves & their judgement, or unto any others; or to inflict any civill mulct or punishment upon any man, for thinking that they are mistaken in some of their Tenents concerning God, and Christ, and consequently that he ought to dissent from them. God reserves the legislative power over the consciences of men unto himself alone: There∣fore in case any people should conferre, or do what lies in them to conferre, such a power as this upon their Sove∣raign Magistrate or Ruler, this Magistrate or Ruler should have no right at all, either to own, or exercise this power, notwithstanding the intended collation of it upon them by his people. Yet a It is at no hand probable, nor have I so much as ever heard, or read, it insisted upon, or pleaded, by the Rulers in chief in this Nation, or on their behalf, that the people of this land ever gave unto them, or invested in them, any such power as that now declared, viz whereby they might invest any one, or more of their subjects (much∣lesse of forreigners or strangers) with power and authori∣ty to mold and form the judgements and consciences of their fellow subjects in matters of faith, or (which is the same) to inflict any civill mulct or punishment, or to set any brand of publick infamy and reproach upon them, as by exclu∣ding

them as unworthy, from places of publick trust, yea from all means of livelihood and subsistance, of which they are (in an ordinary way) capable, and ever likely to obtain, onely be∣cause they cannot set their judgements by theirs, or make one lip with them in some controverted points of Christian Religion. Therefore the Commission, by vertue or pre∣tence wherof our Triers (and there is not a much differing consideration of their Brethren in iniquity, our Ejectors, and their Commission) sell their Brethren (many of them per∣sons not inferiour in any point of Christian worth to the best of themselves) into the hand of poverty and disgrace, one∣ly because they will not prostitute their judgements to the lust and ambition of theirs, stands not upon any regular foundation of power or authority: nor is there any per∣son, or number of persons under heaven, competent or du∣ly qualified to enjoyn such an execution of this Commission, as that, which that occupied part of our Triers, who keep the stage, lift up their hearts and hands unto from time to time, and are more (it is greatly feared) than connived at, by those who have power to restrain them from their evill.

The Spanish Inquisition accuseth aloud the Romish Re∣ligion of cruelty and bloud, [ 16] and so of a pregnant and fiery antipathy to the Genius and spirit of the Gospell, which magnifie themselves in their high attempts of working the hearts and spirits of men to all meekness, sweetness, and love. If so much of the Commission of Triers, wherein no son thereof is named, is so far innocent, as not to fimbo∣lize with the spirit or Genius of the said Inquisition, yet the names of some of the Children in the womb of it, pre∣saged that by such an interpretation as they meant to give unto it in their way of execution, they would reduce it to a near affinity therewith. And what the names persaged, the men have effected and brought to passe (yea it seems that the minde and intent, whether Antecedent, or subse∣quent, or both, of those who armed them with that power and authority, by which they act so Inquisition, like, that not milk to milk, not egge to egg, more like, was. I wish I could say, but is not, that they should understand their com∣mission

to signifie as much as they practice.) For what do the bloudy Fathers of the Inquisition more than feed men better, and more orthodox and sound in the Faith, than themselves, with the bread of sore affliction, under the pretence of heresie and dangerousnesse of opinion? And what do our Consistory, or Inquisition of Triers yea of Ejectors also ••lesse? Do they not from time to time (in effect) grinde the faces, and break the bones of men of signall piety and worth, who know more of God, and of his Gospell, and Grace here, than themselves, under a pretence of errour, unsoundnesse in Doctrine, holding dangerous Opinions, and such ca∣lumniating and unchristian imputations? Do they not ex∣pose such persons with their wives and children, and all depending on their hand for outward supplies, to the suf∣fering of all extremities of hunger, cold, nakednesse, fa∣mine, ignominy, disgrace, &c. by thrusting them back in a contumelious and disgracefull manner, from such live∣lihood and means of subsistance, which both God and man had agreed to provide for them, and bestow upon them; and this onely for not complying with the lusts of their ig∣norance and ambition, and not imbasing their conscien∣ces by professing the same profession of an erroneous and misgrounded Faith with them? For let this be but done, the men are satisfied and overcome, the door of entrance is opened immediately: and let the Clerk or Register be but a little over-considered, the Dedimus potestatem will be given with the heaped measure of expedition.

When the trees of the forrest (in Jothams parable) went forth to annoint a King over them, [ 17] the Olive-tree, the Fig∣tree and the Vine, refused the honour, though offered un∣to them, alleadging, that if they should accept it, they must part with their severall serviceablenesses (respectively) both unto God and men, which they pleaded was not meet for them to do. Onely when the trees came to the Bram∣ble, and made their motion unto it, the Bramble accepted it, but withall enjoyned them (Prince-like) to put their trust in his shadow; threatening them, that if they should not, fire would come out of the Bramble, and devoure the Ce∣dars of Lebanon. The honour (such as it is) which is dele∣gated

by the two Commissions of Triers and Ejectors, was not proper to be entertained by men, who were conscious of any usefulnesse in themselves for the service, either of God or man, unlesse they mean to part with it, and take this honour in exchange for it. Nor was it like to be ac∣cepted but onely by Brambles, who had a minde to scratch, and rend, and tear the flesh, of those who should come near them, and withall refuse to put their trust in their shadow, [I mean in their learning and judgement touch∣ing matters of Faith] And there is a fire come out from these brambles, [the Consistory of Triers, and Consistory of Ejectors.] which hath devoured the Cedars of Lebanon: they have consumed and undone persons of eminent growth and stature in all Christian worth and excellency; and if their Kingdome be continued unto them, are like to de∣voure more. Men of Christian and sweet principles would have bethought themselves of better opportunities for the exercise and improvement of them, than a fitting upon a Consistorian throne to the great grievance and offence (in a manner) of a whole Nation, and for the selling of their Brethren into the hand of poverty, disgrace, and all man∣ner of misery, and this for no other crime or misdemeanor, than this conceit of their own, that their Brethrens Faith in some points (and these by their own confession, very ob∣scure, mysterious, and abstruse) is not so good and com∣mendable, as theirs. Men of modest and Christianly in∣genuous spirits would never endure it, that their Bre∣thren, some of them (it may be) every waies? equall to the best of themselves, should take long, wearisome, and chargea∣ble journies, from the remotest part of the land to give attendance upon them, sitting upon their seats of honour, and with patience, reverence and submission, to wait their leisure and pleasure, (I know not how long) for the dispatch of their occasions, yea the leisure and pleasure of their underlings, whether Register, Clarks, or by what other name they call them.

No argument that yet hath been, or (there is suffici∣ent ground to believe) can be alledged for the necessity of that establishment of Triers, [ 18] which hath been hitherto oppo∣sed

is much considerable. For what reason can there be for any necessity to exchange or put by such a way or method, which is generally known, for another, which besides that it threatens a disturbance and discontent through the no∣velty of it, is not like to obviate or prevent those incon∣veniencies, that are sometimes found in the former, unlesse it be with introducing or occasioning greater in their stead? For what if Patrons of benefices, whether parochiall con∣gregations, or single persons, have sometimes recommended or preserted unworthy men to some of these places, have not the Triers been as great or greater Delinquents in this kinde, as they? Have not they approved of, and given wings unto birds of as unclean a feather, as any that were wont to fly from the others hand? I alwaies judged it be∣neath a spirit of ingenuity to hold intelligence with any man for information of the sinister, and undue practices of men, or to give encouragement unto those, who love to be the messengers of such tidings; nor did I ever bestow the fourth part of an hour in following the scent of any report I have occasionally met with concerning the Triers, and their unhandsome and un hallowed doings in their way, al∣though I have met with many in this kinde: Nor have I kept a Register either with my pen or memory, of such sto∣ries. Onely I cannot but be sensible of the smart, which ever and anon I suffer, with having both my ears beaten with the loud complaints, clamours, and out-cries, which I hear from many of their transeats or passe-ports granted to the first-born of undeserving men, and of their being de∣nied in the mean time to persons excellently qualified, and commended unto them by God, as well as by men, for that great work of the ministry. In this latter, they are much more irregular and obnoxious, than the other Patrons we spake of; yea, even when they stumble at the stone of un∣worthy presentations. For though in these cases they be∣have themselves amisse in helping Chaplains, taken out the Devils school, to imployment in Gods house; yet do they not (thus far) contumeliously entreat more deserving men, nor obstruct their way to any preferment, unto which God hath called them. Therefore they are much lesse peccant

of the two, than our Commissioned Triers. The truth is, the generality of the Triers, being men bent in their dis∣positions and desires to promote a faction under the name and pretence of countenancing Orthodox Doctrine, and to suppresse all of a contrary judgement to themselves as erro∣neous men, corrupt and dangerous in their principles &c. it was none otherwise like from the beginning, but that they would steer that crooked course, which now they have steered; and that they would shine the light of their coun∣tenance upon men of the greatest demerit otherwise, if they were right for the design; especially if it should so fall out (as I suppose it hath done) that men of a more regular behaviour and better fame, should not come in unto them fast enough, to compleat the number of Disciples, and to augment the party to their minde.

If it be argued on the behalf of the Commission, that it is neither meet in point of conscience or Religion, nor yet prudentiall or safe in point of policy, that all Patrons, au∣thorized for such by the law, should be suffered to prefer to the work of the ministry, in all places where they have to do, whom, or what manner of persons they please. For by this means a great part of the Parochicall Congregati∣ons in the land should (in all likelihood) have either Po∣pish, or ignorant, or ungodly, or malignant persons set over them in the work of the Lord: the sad consequence whereof is every mans apprehension. I answer,

1. That in the case in hand, our English Proverb is of too commodious an application; The remedy is worse than the disease. For by means of the Commission, and Commissi∣oners, operating together, not onely a great part of the Pa∣rishes of the Nation are ministerially supplyed with persons of all, or the most of, those evill characters mentioned in the plea, but many of them are defrauded also, or disap∣pointed, of men of Christian worth and choicely qualified for the office and work of the ministry, whom God had graciously provided for them, and men worse than barely insufficient obtruded upon them in their stead.

2. To prevent the dangers and inconveniences insisted on in the argument, it is no waies necessary; either the same

missioners should be entrusted with the inspection of the business throughout the whole Nation, or that those that now occupie the places of Commissioners, should put no difference between the vile, and the pre∣cious, but joyn both together in their decrees of Re∣probation; if yet they do not put an unnaturall and left-handed difference between them, respecting the vile many times more than the precious, and making reprobates of these, when they approve of the other. And doubtlesse it had been a course much more pro∣mising a prevention of those evills, which the argu∣ment suggests and insinuates, to have framed the Com∣mission of Triers, according to the modell and te∣nour of the Commission for Ejectors, and to have ap∣pointed men for that service in each County, (respe∣ctively.) So should the grandure of their authority and power have been some what more competent and tolerable, and not so hyper-archepiscopall, so super∣metropolitan and Roming as now it is. And (as hath heen already offered to consideration) a compe∣tency of power, for the most part acquits it self with more diligence and faithfulness, than an extravagan∣cy and excesse. A cup that is filled to the brim, is hardly carried without spilling. Besides the device of Triers, had it distributed it self into the respective Counties, had been lesse burdensome by many degrees unto those, who live in the remote parts of the Na∣tion, when their occasions should necessitate them to do their homage of attendance unto them.

3. In case a project of trying all that should: passe into the publick ministry of the Nation, be judged necessary to keep the people of the land free from in∣fection by their Teachers, as by drinking in doctrines dangerous, either to the soul, or to the state and pre∣sent

Government, the work is more proper for the congregated Churches through the Nation, than for a petty handfull of Clergy men (as they are called) unto whom alone it is now upon the matter devolved (and was like to be from the beginning) sitting in one angle onely of the Nation: Yea, and was much more like to prosper in the hand of the former, than of the latter. For besides that the holy Ghost made use of Churches, not of Clergy men, to send forth men to preach the Gospell, Act. 11. 22. Act. 13. 4. here∣by declaring it to be a work more proper for them; Churches are like, First to be more considerate in what they should do in this kinde, than the sealed knot of Triers; these all being but a few, and making but one Consistory, and so the whole businesse of trying throughout the Nation lying on their hand, are in no capacity (especially meeting so seldome consistory∣wise, as they do) to allow a meet proportion of time for the regular traversing of matters committed unto them, at least not without constraining many of their Suitors to dance a troublesome and burthensome at∣tendance upon them for their dispatch; whereas the Churches being many, the work and businesse of try∣ing being distributed amongst them (as it is like it would be, in case it were committed unto them) would have leisure to make a due inquiry into matters that should come before them, and this without any tedious or chargeable delay unto the Persons. 2. It is like the Churches would be more faithfull in the transa∣action of the affair, as being lesse under tentation or se∣cular inducements to miscarry, or act unworthily. They in their respective communities or bodies, have no relations of dependances upon, or expectations from, Great men, nor are like to be swayed by recommen∣dations, or other applications of Persons claiming

interest in them. How of the Triers have dashed their foot at these, and such like stones, is known unto, and lamented by many. Thirdly, neither are the Church-bodies accomplished with any such politick reaches, deep methods, or subtil, contrivancies for the bringing about secular projects, or by-ends, as our Triers are Neither (indeed) are they in respect of their numbers, and complicated variety of interests and conditions in their respective members, very capable of conspiring or combinging so much as in the propo∣sall of any unworthy or undue ends to themselves; and in these respects are like to be more sincere and plain hearted in their proceedings, than they. Fourth∣ly, the Churches being of different judgements touch∣ing discipline and worship, and some other opinions much controverted and debated amongst godly, so∣ber, and worthy men in the Nation, may amongst them, and this with a full concurrence and consent of their judgements, and without the least regret or check of conscience, accommodate all pious and god∣ly persons of what judgement soever otherwise, in all their just desires or requests. Whereas indigna∣tion and wrath against men dissenting in judgement from them, have lac'd the consciences of our Tri∣ers so strait, that themselves professe, they are not at liberty, they cannot without sin open the door of entrance into the ministry unto any man, though o∣therwise never so well qualified thereunto, but one∣ly unto those, whose thoughts are their thoughts, and who can make one spirit of judgement with them all along in the matters of Christian Faith and Re∣ligion. Fifthly (and lastly) the Churches are by the good providence of God, commodiously disper∣sed (as hath been lately hinted) through the Nation, for persons from all quarters thereof to repain unto

one or other of them, without the trouble or charge of any tedious and long journey: Whereas our English Inquisitors [sirnamed, Triers] having their cham∣ber of Audience fixed some hundreds of miles from the skirts and frontiers of the Nation (in severall parts of it) impose an hard necessity (differing little from a formall oppression) upon all the candidate Minister of these parts) who must, by order of the Commis∣sion, passe thorough their Purgatory, or else never come at the Elysian fields of a fair benefice) to take journies so longsome, wearisome, and expensive, to come at them, that it may be a matter of doubtfull disputation, whether the sweet of the enjoyment of a good Benefice, or the sowre of getting accesse to it, be preponderant.

4. If a triall of ministers before admission to a place of publick service, be admitted as necessary, and the Chur∣ches of God in the nation not deemed competent to take, or make, a regular triall of them, yet why should not those, who are authorized as competent for the ordination, or creation of ministers, be judged com∣petent for their triall? Or is it any good harmony in reason, either that they who are judged meet to be invested with the office of a minister, should not without a new and further triall, be entrussted with the work of a minister? Or that they, who are judg∣ed sufficient and meet to try men in reference to the former, should not be as sufficient for their triall in reference to the latter? What need was there then of our new Colledge of Triers, the erection wherof, to∣gether with the irregular deportments of the masters of it, hath (I dare say) more disaffected the gene∣rality of the Nation, and more especially of the bet∣ter party of it, to the present Government, than any

other State transaction whatsoever. Nor do I know any one Act besides, whereby the Government is more like to commend it self unto the people (especially the people of God) in the land, than by plucking up by roots, that which hath been so unhappily planted. But,

5. If neither Churches, nor Presbyteries, be wood of which to make the Mercury of Trying, yet why might not this image have been carved in smoother timber, and of a better grain, than that, wherein it is now formed? Why should the children of great assu∣mings, and such who pretend their judgements be fairer than the moon, without spot, or stain of er∣rour, or mistake; who cannot with a good consci∣ence give the Lord Christ in his servants any tole∣rable quarter, unlesse he will declare for them, and their opinions, who spread snares of death in mens way, and (Sathan-like) tempt men to of∣fer violence to their own judgements and conscien∣ces, and so to condemn themselves in that which they do allow, who count the crushing of godly men, to be godliness, if they understand more than themselves in the things of God; why (I say) should men of this mold, rather than any other, be the proper materiall of which to form the Trier? Is no vein of men meet to make Triers, but they that can persecute the innnocent and harmless with a good, conscience, and think they do God service, when they keep out of his vineyard, those which he sends to labour in it, and who are like to make the best and faithfulest labourers here?

6. Why the respective Congregations in the Na∣tion should not be allowed Triers of those, that are to serve them in the work of the ministry, and

to whom, upon that account, they are to allow maintenance, I believe no reason, that will hold water better than a Sieve, can be given; especially if it be but granted withall, that they are in a capacity to have Ministers over them, or (which is tantamont) that they are in duty bound to main∣tain them. For if it be against reason that the State, or civill Magistrate, should be any law, or Edict, restrain men from hiring or entertaining such servants for their civill or domestick affairs, which they judge are like to prove most serviceable and usefull unto them in these, or to appoint others to assign them what servants in this kinde they please; much more unreasonable is it, that greater bodies or societies of men should not be permitted to have such to serve them in their spirituall affairs, whom (upon advise and consultation had with those, whom they judge most faithfull unto them, and best able to give advise in such cases) they are re∣ally and conscienciously perswaded are most like to build them up in the sound and saving knowledge of God, and to promote the interest of their souls; especially it being pretended or alledged (and ac∣cordingly submitted freely unto by them) that they are bound to maintain those, that shall minister unto them in this kinde. And as the Magistrate is no waies accessary unto, or responsible for, the er∣rour or weaknesse of such a man, who shall of him∣self entertain a negligent or unfaithfull servant, by whom he is much endammaged in his outward af∣fairs; but in case he had a servant authoritatively obtruded by the Magistrate upon him, by whom he should suffer in this kinde, the Magistrate were just∣ly chargeable here: In like manner when a Con∣gregation shall be permitted either the choice, or

allowance, of their Minister, themselves onely (with such their Minister) are culpable for what spiritu∣all danger or detriment soever they shall incurre and sustain, either by his inability for, or unfaithfulness in, his work; but in case the Magistrate shall take this power from them, and will not suffer them to be the approvers or allowers of their Ministers, but will by his power take this upon himself, now in what kinde or degree soever, the people shall spiri∣tually suffer or miscarry, either by the ignorance or insufficiency, or by the negligence or unfaithful∣ness of him that teacheth them, the Magistrate is justly chargeable before God with it. Nor doth his guilt, or crime, in this case, lie in this, that he was deceived or mistaken in the man, whom he cau∣sed the people to receive for their Minister, but in this rather, that voluntarily and without a call, he would be medling with such sacred edge-tools, as an authoritative and forcible imposing of Ministers up∣on them. This is a direct way to bring all the bloud of all the souls that perish, either thorough the weakness, or wickedness, of the Ministry, in all the Parochiall Congregagations in the land, upon the head of the Magistrate: Whereas if the people pe∣rish either by the insufficiency, or unfaithfulness, of a ministry of their own choice and approbation, in case they were vigilant, and circumspect in their act of choosing, or approving in this kinde, their bloud shall be chiefly required at the hand of their Ministers: neither shall they contract any guilt, or incurre any further degree of condemnation, by their choosing, or approving such Ministers, who afterwards prove negligent and unfaithfull in the work and charge committed unto them, because in

these actions they put their sickles into their own corn, and not into other mens.

7. (And lastly) For danger likely to befall, the State, or Government, by allowing the Paro∣chial Congregations in the Land the right of appro∣ving their own Ministers (respectively) the truth is, that the danger is like to be the greater by their being denyed so just and equitable a privi∣ledge, than by a permission to enjoy it. States ne∣ver suffered by indulging their people in things rea∣sonable and just; but a forcible wresting out of their hand, or withholding from them, their due interests and rights, hath still been exasperating and provoking. And in case a Minister allowed by the people, should prove of a malignant humour;

First, So may a Minister though with the Triers passe: this is no amulet or charm against malig∣nancy.

Secondly, if a Ministers tongue prove at any time malignant in the pulpit, there is another Minister of God at hand to restrain him (I mean the Ma∣gistrate) who beareth not the sword in vain. But though men who have committed murder or theft, may be put in prison for their misdemeanours per∣petrated, yet may not others, who have not com∣mitted such facts, be imprisoned to prevent their committing them.

Thirdly, the greatest danger threatening the State from malignant Ministers, is not by the opportuni∣ty they have, or may have, of preaching publickly, but by clandestine insinuations, consultations, irri∣tations, &c, for the plotting and practising whereof they have both the more leisure, and may have the more opportunties, by being taken off,

or put by their imployment in preaching.

4. (And lastly) VVhen persons somewhat (it may be) malignantly inclined, shall be contume∣liously entreated by the State, or by their Officers, as suppose any of them should be made to drink of the Triers cup of reprobation (as many a worthy man hath been) is not this a direct way or means to awaken and set on work such an inclination? Therefore the politick consideration suggested in the argument in countenance of the Triers, and their Constitution, is clearly anti-politick, and srowns rather than smiles upon their consistory. And if Policy having weighed them in her ballance, finde them wanting; and Religion having weighed them in the ballance of the Sanctuary, hath found them yet wanting more: let their Kindome be divided, and given to the Congregations of the Land.

FINIS.

Notes

• a 1.1

  Mat 9. 38. Luke 10. 2.