ΒΑΣΑΝΙΣΤΑ'Ι. OR THE TRIERS, [Or tormentors] 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 unlawfulness 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 unwarrantableness 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.  That which is highly esteemed amongst men, is abomination in the sight of God, Luke 16. 15. And they please not God, and are contrary to all men. 1 Thess. 2. 15. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Theog. 
Nulla potentia fida est, si sit nimia.  
Sunt multi fidelium qui imperito zelo succenduntur, & saepè dum quosdam, quasi haereticos hos persequuntur, haereses faciunt.  Greg. l. 9 Epist. 39 
London, Printed for Henry Eversden, at the greyhound in Paul's churchyard, 1657.   

To the Reader.  
Good Reader,  
BEing much stricken in years, and not far from that turning in the course of mortality, where Moses the man of God, found in his days the ordinary period of the life of man 
a Psal. 90. 10. ; I am by the high and dreadful concernment of my dissolution approaching, importuned to the uttermost to bethink myself and consider, what service I may do, whilst my earthly tabernacle yet standeth, to my dear Lord and Master Jesus Christ, and for his sake, to the world about me, which is like to be of choicest acceptance with him, and which will turn to the best account unto myself at my appearance before him. In my thoughts about this important affair, I traversed much ground, and had a great variety of particulars, from time to time presented unto me, which all commended themselves unto my conscience in both those respects, which I made after with the greatest strength of my desire. Amongst others, and with more rational importunity than the rest, some brief Remonstrance or Testimony against the two apocryphal Orders of Commissioned officers amongst us (whether ecclesiastic or civil, can hardly be determined, but by a Nemo scit) however known by the names of Triers, and Ejectors, much solicited and pressed me in that behalf. From the first day that I heard of these Commissions, and understood, though but in general, the purport of them, my heart was troubled within me, and began secretly to presage the many and great evils, which through the Administration and execution of them, they were like to bring upon the Gospel in the Ministry of it, and upon many godly, worthy, and well deserving men. Of the truth of which presagements, myself in part, with several others, who have had better and more opportunity than I, to understand the occasioned productions of the said Commissions, are sad witnesses.  
I call God for a record upon my soul, that as concerning the persons entrusted with the Administration of the said Commissions (some few of them being known unto me, but far the greater part unknown) I bear not the least grudge of ill will against any of them, but from the heart wish them all prosperity and peace, as well in their temporal as spiritual affairs; yea, and with all Christian candour and clearness of spirit, shall upon all occasions seek to promote them: only, my soul hath no pleasure in their accepting the Office (such as it is) into which the mentioned Commissions (respectively) have tempted them, much less in many strains and carriages in their managing of it: yea, for those of them, who are known unto me, I believe them to be men of conscience and worth, fearing God, and lovers of Truth, as far as God hath caused the light thereof to shine in their hearts and understandings; and for the rest, I charitably hope the same also. But as one observed, that etiam ex timidissimis animalibus acris multitudo cogi potest, some creatures that being very timorous and fearful, whilst single and alone, are yet daring and fierce in herds and greater companies; so frequent experience showeth, (and hath showed in all ages) that many men, who divisim and apart are of a sober and Christian temper, inclinable unto things that are honest, just and good, yet conjunctim and in consort, prove boisterous and peremptory, apt to be acted and led by oppressive counsels and principles of much unworthiness. The reason whereof may be, because the guilt and shame of unworthy doings being divided amongst many, weigh but light upon the apprehensions and consciences of particulars; whereas in the mean time, the old man, or the flesh, in these particulars, may be as much or more gratified by what is done in consort, and company, as by the same things, in case they were transacted and done personally only and in particular, by the same men. I shall not here insist upon any explication of this reason, a considering man will see enough to satisfy him in this brief proposal of it.  
Concerning the Persons, by whose authority the said Commissions have issued, and been established, I have (I presume) much less need to profess the Christian loyalty and entireness of my respects towards them, than the fairness and friendliness of my spirit towards the other. The prosperity and peace both of the Parliamentary and present Government, together with theirs, who are entrusted with it, have been the great contest and strife of my soul, both with God and man, ever since the day wherein God laid the foundations of it, and this against disobliegments not a few, nor inconsiderable. That I speak the truth in this, and lie not, I have many witnesses. But it hath been a kind of fatal unhappiness incident to the Rulers of the Earth professing Christianity: whether out of their zeal of God, without knowledge, or out of a desire to make their power (I mean their authority, or lawful power) to be thought greater than (indeed) it is; or else by the plausible suggestions and insinuations, or by the importune or minatory puttings on, or thrustings forward of others, who under a pretence, seek to serve themselves of their power, to be drawn into this snare, Namely, to think it their duty, and a service well pleasing unto God, to employ that Authority and power which is vested in them, for other purposes, about making, and enforcing by the civil sword additional Ordinances, Provisions & Decrees, as it were to supply that which is, or seems to them to be, wanting in that system or body of counsels, Orders, and Directions, which the Lord Christ himself hath drawn up, and commended unto the Christian world, to be practised by those who profess the gospel, and the true worship of God, for the best advancement of the interest of both amongst men. Whereas the truth is, that multiplications in this kind, and subtractions, are of the same demerit and provocation in the sight of God, and are accordingly censed and prohibited as it were with the same breath by him, Ye shall not add unto the Word, which I command you, neither shall ye diminish aught from it, that ye may keep the commandments of the Lord your God which I command you (Deut. 4. 2.) This last clause, That ye may keep, &c. clearly importeth, that when any thing is added [in matters of Religion and appertaining to the conscience) unto the Word of God, it is as impedimental or destructive to the keeping of God's commandments, as the taking away of any thing from it would be Hereof I give some brief account in these Papers. So else where: What thing soever I command you, observe to do it; thou shalt not add thereto, nor diminish from it, Deut. 12. 32. And Agurs advice by the Holy Ghost, is; add thou not unto his words, lest he reprove thee [viz. by punishing thee in one kind or other] and thou be found a liar 
a Prov. 30. 6.  [meaning unto thyself, who promisedest unto thyself special favour in the sight of God for thy imaginary service in supplying that, which in thy conceit, was wanting in his words, whereas thou reapest his displeasure by it.] This adding unto the words of God, of which we now speak, is elsewhere (I conceive) termed, A turning aside on the right hand [from what God had commanded] as a taking away from these words, A turning aside to the left: And is voted by God himself an enemy to the prosperity and peace of men, as well as this. Turn not from it (saith God to Joshua concerning his Law) to the right hand, or to the left, that thou Mayest prosper whethersoever thou goest (Josh. 1. 7.) Plainly implying, that as well turning aside on the right hand [from the commands of God, by which I know not, as was even now hinted, what can be meant, but men's adding words and ordinances of their own, to fill up that which they conceive to be defective and empty in his] As turning aside on the left, is provoking in the sight of God, and obstructive to the peace and comforts of men. So again: Ye shall observe to do therefore, as the Lord your God hath commanded you: you shall not turn aside TO THE right-hand, or to the left, you shall walk in all the ways, which the Lord your God hath commanded you, that ye may live, and that it may be well with you, &c. 
Psal. 2, 10, 12.  Deut. 5. 32, 33. The wisdom of Kings, and of the Judges of the] earth, (as the great King and Prophet David informeth them) is, to kiss the Son, lest the be angry, and they perish from the way, i. e. to subject themselves unto the Laws and Ordinances made and established by Christ, not to set their thresholds by his, or by their authority to super-induce new Laws or Ordinances upon his, to serve upon the same account, with his, or to regulate the judgements or consciences of men, in matters of Faith, or things appertaining unto God, which is his appropriate sovereignty. The anger or displeasure of Christ against Rulers, when they refuse to kiss him, especially when they challenge and claim from men the same kiss with him, is commonly expressed by such an interposure of his, whereby they perish from the way. i. as Mr. Ainsworth well interprets the phrase, wander and lose the right way, and not know whether to go, nor what to deliberate: and so they become entangled and ensnared in their own Counsels, and run to confusion. This is the express doom that in all ages hath befallen Kings, and Princes, and States, and Persons in power, when they have lift up their hearts in a conceit, as if that Jesus Christ had given unto them the right hand of fellowship, as well in his prophetical Office, as his Kingly, and accordingly have fallen upon making Laws, Statutes, and Ordinances, as the furrows in the field, for binding under severe mulcts and penalties, the judgements and consciences of men. And whether the anger of Christ hath not uttered itself in that very kind of judgement now described, against the former Princes and Rulers of this Nation, and more especially against our late Parliaments, as oft as they presumed to meddle with his golden sceptre, whereby he nurtures and rules the consciences of men, I refer to the testimony of those amongst us, who hath been diligent and constant observers from time to time between the Lord Christ and them, at such turns. My hope is, and my fervent prayer shall be, that God in mercy will keep the present Rulers of the Nation from dashing their foot against this stone, and that they shall not oppress or vex, by any Apocryphal Statutes or Decrees, those consciences in the Nation, which are full of goodness, and zealous in their love and loyalty towards them. But of these things; I have upon several occasions, written heretofore more at large.  
The Papers now in thy hand, were at the Press some weeks since, and in part printed: only upon some overtures of report (which since vanished into nothing) as if the two Commissions here impleaded were under some relentings, and meant to annoy and damnify the gospel no more, as hitherto they have done, the process of the press was for a while suspended. To what account, whether for the benefit and good, or of increase of guilt, they will turn unto those who are most concerned in the contents of them, resteth in the hand of God in conjunction with the wills and reasonings of these men. My heart's desire and prayer unto God for them is, that he will incline them to consider what is here said, and give them understanding in a matter of so great concernment unto them. For myself, what inconvenience or trouble otherwise I shall gain by the hand, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} I think it not worth the putting to account, being so near the line, beyond which there are no sufferings to those that love God. Certain I am, that by giving my testimony against two so great evils, and dammagers to the gospel of Christ, & sundry his faithful Ministers and Servants in the Nation, as the two commissions against which I here contend, I shall gain a departure in so much the more peace whensoever my change shall come. In which great blessing (good Reader) my soul wisheth thee part and fellowship with myself, and resteth  
Devoted to thy soul, and the dear interest thereof. John Goodwin.   

Arguments AND grounds As well in REASON, AS RELIGION,  
Clearly evincing the unlawfulness of those Ordinances or commmissions (especially 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 unwarrantableness 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, 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 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 notwithstanding presumed to do it, (I mean to make and establish such an erection in the Church) what do they less than obliquely, yea and by a pregnant and near-hand consequence, impute either oscitancy and forgetfulness, or else weakness 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 show 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 undertakers. Do we provoke the Lord unto jealousy? are we stronger than He, that we dare say, we are wiser than He?  
The Lord Christ himself never assumed to himself, 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 father's will standing to the contrary, to give both infallibility of judgement, and intemerable faithfulness, 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 superior) to them, both in gifts and graces, and all spiritual endowments, as the persons commissioned amongst us by the two Ordinances specified, do by virtue hereof, exercise over the judgements and faith of all the Ministers of the Gospel in this Nation, yea and over the Faith of all those, whom God, (as both these Commissioners and others have cause to judge) calleth unto this ministry. For is not this the jurisdiction, Lordship, or dominion, which they by virtue of their Commissions (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 livelihoods which the merciful providence of God in conjunction with the Laws of their Nation, have entitled 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, only because they will not, or rather because in conscience they cannot, believe or profess as they, being in this case made their Lords and masters, require them upon the said penalty to believe; the other, upon a like account, shutting against others by the iron bars of their authority, the door of access unto such livelihoods, whereunto both the providence of God, and the faithfulness of men legally entrusted with such opportunities, yea and their own signal worths and ministerial abilities, do aloud call them? Doubtless the Lord Jesus Christ never took upon him the exercise of any such Authority, as to appoint a few men for the divesting of any sort of men whatsoever, much less the ministers of his Gospel, of their temporal rights or enjoyments, only because their faith in matters appertaining unto 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 empowered 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 generally knwon to understand their Commissions, as well as, or rather better then, their fellows, do so construe and understand 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 connived at, if not approved of, by those under whose authority and protection they thus practise, clearly showeth that the sense intended, or at present owned, in both the Commissions by those who are in authority, and who have power to declare 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, methods, or inventions to aid the Gospel, and to prevent dangers or inconveniencies incident to it, beyond or besides all that Christ either prescribed or directed to be done upon any such account, or for any such end, do in effect deny what the holy Ghost expressly 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 advantageous 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 unto 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 means as these for the relief of the Gospel; nor is it easy to imagine (But much more difficult is it to prove) when, unto whom, or by whom, Christ directed the making of any such Evangelical engines, as either of the said Commissions are.  
The Lord Christ being (as was said) faithful, as Moses also was, in all the house of God, and his wisdom and providence every ways answerable to this his faithfulness, 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 whole roomth or space, which is capable of receiving Injunctions, Orders, or Directions in that kind So that no man can add, insert or thrust in any thing byway of advice, or under the notion of a prudential contrivance for the promoting of the Gospel, but he must justle or thrust out, and (in our saviour's 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 gratify any new Saint with a day in the calendar but only 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 & fellowship with them in their honour, because the calendar is from the one end of it to the other, already filled with the Names o● the more ancient: In like manner the whole latitude & compass of wisdom and prudence for the due & successful managing of the affairs 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, means, or device of theirs for the promoting of this end, but by disauthorizing, or with reflection of disparagement upon, some or other, or all, of the said prescriptions 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 material, or pertinent, for the welfare or success of the Gospel, wherein he hath not been prevented by the Great author and Father of the Gospel himself Otherwise it must be supposed that men are, either (as hath been said) wiser than God, and able to supply that, which hath been wanting in him; or else that they are more solicitous and careful over the interest of the gospel, more intent upon the salvation of the precious souls of men, then He. Therefore the two Commissions we implead, the one of Triers, the other of Ejectors, being neither of them given in charge by Jesus Christ for the promotion of the Gospel nor holding any true or real communion with any of his Orders in that behalf, must needs be of another Spirit and tendency from these, and rather counter-workers, than coworkers with them: and this experience itself hath sufficiently discovered.  
To entrust an inconsiderable number of men, subject to the like errors, 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 displacing, and disposing of all ministers over all the respective congregations, (I mean Parochial) in a great nation, is an unChristian and unheard of prodigy, 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 means, in case the Triers shall at any time be froward, or shall upon any pretence bear a private grudge against 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 special manner desire him, and can desire or admit of none that is contrary-minded; in all these cases (and possibly in many other the like) a congregation may never be permitted to enjoy such a Minister whom they can cordially reverence or affect, or by whom they can edify, 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 person in this great office, whom the Triers, pro libitu suo shall obtrude upon them, be he never so froward, never so unsufficient, never so unsound in judgement, or ill-conditioned otherwise.  
The said commissions, especially as they have been, and still are from time to time acted and administered, entrench upon the spiritual rights and privileges of the people of God. For whereas they are invested by Christ Jesus with a liberty or power to choose 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 please, to keep asunder those whom God would have joined 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 pass, 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, 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 particular 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, lie at the mercy of the Triers whether they shall ever possess and enjoy such preferments collated upon them, or no. By means whereof, as often as these Triers shall please to act their power in quarrelling and opposing the Clerk presented unto them by either of the said Patrons (a practice whereof they are not overtender, whether there be any Christian or reasonable cause for their so acting, or no) the Patrons are not simply defeated of those accommodations, which the law intended them in their right of presentation: but this with disparagement and reflection; and this both upon themselves, as desirous to gratify 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 dunghill, good for little but to be trodden under foot by men. So that by means of the Commission we implead, and her sons, the right and privilege, of presenting is so far, in the practic & exercise of it, from being a royal privilege, or matter of conveniency unto men (as the law intended) that it is turned into a snare & occasion of dishonour & trouble only, both to themselves, & those whom they in special manner desire to gratify. Yea by means of that power which is invested in the triers by their Commissions, in conjunction with their interest, and subtlety of working and bringing about their ends, they are found (effective) the Patrons of all spiritual livings in the Nation; and accordingly receive the tribute of thanks and acknowledgements due to Patrons and Benefactors (if no baser metal withal) from those, who by the light of their countenance come to find the way to those preferments.  
And whereas in the days of Prelacy, in case the Bishops, who were then the Triers, were at any time sullen, or froward, or corrupt, so as upon any illegal or any unjustifiable pretence to refuse to admit to a benefice any Clerk presented 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 legal exception, though otherwise never so much disrelished 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 forefathers (the Bishops) For these are {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, plenipotentiary in the highest in their proceedings; they esteem all laws, but as Leviathan esteems iron and brass, He esteemeth iron as straw, and brass as rotten wood; they with the Pope, laugh all appeals to scorn, and with the wild ass in Jeremy, being used to the wilderness, snuff up the wind at pleasure, and fear not in their occasions to be turned away by any man. Never was there such a rule-less, lawless, controuleless generation of men set up in this Nation over the Lord's people in it: never was there the like unsufferable yoke 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 Commission.  
Where there are great numbers of men in a State or Nation, and a great part of these very considerable for true and real 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 judgement about many great questions and controversies in Christian Religion; it is broadly contrary to all approved principles 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 otherwise, from any man. For is not such a course or practice as this, of a direct and manifest tendency to beget a spirit of insolency, extravagancy, and oppression, in the party thus exorbytantly advanced and empowered; and consequently to engender, nourish and foment in the party oppressed, a spirit of discontent, disaffection, and of waiting 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 bloody dominion over their Adversaries only for dissenting from them (although 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, nakedness 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 men's consciences, 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 brother's way, Rom. 14 27. Now whether the men armed with the power and authority of the two Commissions protested, do not either by virtue, or colour, of the said Commissions frequently perpetrate and practise the said high unchristian misdemeanour, 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 died, or gave himself a ransom for all men (as the Scripture saith) that God reprobated no man under a personal 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 spiritual or ecclesiastic promotion in the course and process of their consistory? And may not thieves and murderers as soon (or sooner) purchase the seal of their approbation, and (solutis solvendis) obtain their pass unto any benefice, or augmentation, as men whose faces are but set towards any the said tenants, though otherwise never so signally qualified, both with morals and intellectuals for the Ministry? Again 2 is it not their guise and manner to screw 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 vassals to their sense in the points mentioned, before hand) to discover, whether there be not some touch or tincture (at least) of some propension or verging of judgement towards those erroneous opinions (erroneously so called) to be found there? If they answer any whit tenderly in the case, or but whisper the least {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} construable in favour of any of those opinions, actum est ilicet, perierunt, they are lost and undone men: they are presently condemned (they and theirs) by these consistorian judges, to the spade, or flail, or else to cleanness of teeth, or begging their bread where they can find it. So that when young men who are fair for preferment, & want nothing but these men's, 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 supplied 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 blood, 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 tempted openly to renounce and disclaim? And may not such faltering 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 repaired afterwards? Woe to such a generation of men that shall spread such snares of death, lay such stumbling blocks, as these in their brethren's way. If they stumble and fall by them, shall not their blood 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 Israel? See Josh. 13. 22. Or is it regular, or worthy persons professing Christianity, to reward men with their favour and approbation, in order to their preferment, who shall do unworthily 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 Commissions mentioned, to make their nests among the Stars?  
According to the best principles of Christian policy, such men, who are like to thrust the best of those back from working in the Lord's 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 Commissions aforesaid, are made the authorised Judges of the judgements of all the Ministers (at least of all the public Ministers) of the Nation; they are, and were, by a true and solid estimate of them (in respect of their spirit, principles, and tenants,) not only, like to presume and undertake to prescribe unto God and Jesus Christ, who, and what manner of persons they should do well to authorise and employ in the public 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 employment; but further, more generally to recommend and order unto them (that I say not, obtrude upon them) for the service, men far less competent, 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, understand, 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 gospel of his Son (and so are uniform 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 ministry, 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 tenants of the men now under censure (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 only, with the two grand incompetencies mentioned, into the work of the ministry, and to say unto the former, notwithstanding those signal 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 infallible: therefore we must smite you with the rod of our power, and break you in pieces like potter's vessels, that you may learn not to Remonstrate, nor take up the truth in contestation with us.  
The Commission for Triers, as the Sons of the womb thereof gloss it by their practice, is of a very hard, yea mischievous 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 atonement 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 profess to hold that, which is interpretatively as much, for I know not well how they should escape an inward 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, especially, when he knoweth a person like minded with himself, regularly capable in all other respects of such a presentation, and willing to be presented. Yea very possibly the judgement and conscience of a Patron may (through a mistake) resent it as a thing unlawful, for him to present any man, whom he judgeth not sound in these great Doctrines of the gospel, or that doubteth of, or denyeth the universal extent of Christ's death. In this case, the people destitute (at present) of a Minister or spiritual shepherd, 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 people, like unto sheep scattered, and not having a shepherd: and at the six months' end the Patron, whoever he was (primum in unoquoque genere est excipiendum) being nonsuited in the plea of his privilege 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 passable in respect of his judgement, with the Triers: and the Triers again, upon the account of theirs (at least as they pretend) cannot pass any man of a passable judgement with the other. And thus by means of this Un-christian and irreconcilable {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} between the Patron and the Triers, unhappily occasioned by the Commission, the poor people are miserably distracted and oppressed in their spiritual estates, being fed with the air instead of the bread of life; and the Patron suffers an illegal defeature of his just desire on the behalf of the worthy Person presented by him: and the person rejected, an uncivil (that I say not, an unchristian) affront, and undeservered blot in his reputation.  
It is a maxim the truth whereof is avouched by the experience 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 reason may be, because all power being matter of trust and depositure, for the use and benefit of those, who depone it, and those who are entrusted, accountable to the trusties; when either it is at first conferred in too large a proportion, and without 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 itself beyond the line of its original grant, and so by degrees to swell and grow out of all shape, to a prodigious kind of enormity, it is apt to become unwieldy 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 than 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 demigods, & that it is but reason that both the natural and civil rights and privileges, and comforts, yea and consciences also of other men, should be sacrificed upon the service of their interest, or pleasure only. It is generally known what monstrous and blasphemous conceits with practices suitable, the overgrown power claimed and exercised by the Pope, hath dictated unto him, and engaged him to justify and maintain. And is not the power, claimed and acted by the Triers, whether by virtue of their foundation, or by the underhand indulgence and connivance of their founders, very superlative, and of the house and lineage of the papal? The Popes (saith Thuanus) held it for a principle inviolable not to confess themselves to err in any thing: and Pope Nicholas made a Decree, That none presume to reprehend his judgement, nor to judge of it: It hath been a long time obtruded upon the world, to believe the infallibility of the papal Chair. The absolute anomy and lawlessness 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 Emperor Charles came to Rome to reform the abuses of the Pope, and began to inquire of them, Answer was made by all here, that the Apostolic See being the head of all Churches, aught to be judged of none; especially, not by a lay man. The spiritual man judgeth all things, but he himself is judged of no man, is pleaded for the Pope's privilege of exemption 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 tribunal with God and Christ Jesus. They suffer none to buy or sell (as the Scripture speaketh) but only 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, practices, and usurpations in the spirits and practices of our triers? If any Minister that comes before them shall dispute, or call into question their judgements, though never so erroneous and destructive to the precious souls of men (as in the points of Election, Reprobation, the death of Christ, &c.) is he not made a grand delinquent for so doing, and the door of preferment, ipso facto, shut up with bars of Iron against him? If any man wonders not after them and their leanring and tenants, do they not presently set the black brand of their Reprobation upon him, and interdict him all communion in all ecclesiastical matters, where they have to do? And as the Pope's parasites have a saying in gratification of their great Master and his greatness, 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 lawless Consistory; so auto-cratorical and sacred, that they magnify themselves against all appeal and reversal by men If they shut, no man can open. Now their power, whether by investiture, Usurpation, or connivance, being thus vast, and disproportioned to the weakness and obnoxiousness of flesh and blood, it is no otherwise like, but that it should miscarry in the exercise of it, and be found treacherous and disloyal to the interest and comforts of those, who are subject unto it, unto whom notwithstanding it oweth the best of its service and administration. And is not the generation of triers accordingly troublesome and burdensome with their power, to the greatest part of the Nation; yea to far the greater part of the truly godly and well affected here? Do they not use it to the making and maintaining of parties and factions, to the gaining and multiplying of disciples to themselves, to the avenging 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, affronting and trampling others under their feet? Do they not use it to the wringing and straining of many men's Consciences, by imposing the bloody 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 feel the weight of their loins, and to be cast into their hell fire, where there is weeping and wailing for want of bread, and other things needful for the life of man? Yea do they not use it to the spiritual affamishing and starving of some parishes by obstructing the entrance and access of such worthy persons, only 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 kind? The day would fail me to rehearse and insist upon all the particulars 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 commission.  
The Gospel stands in no need of any commission or constitution of human device or contrivance, 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, through the gracious audience and condescension 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 order hereunto. 
a Mat 9 38. Luke 10. 2.  Pray ye therefore the Lord of the harvest that he will send [or thrust, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}] forth labourers into his harvest. Labourers thrust forth into the Lord's harvest, will, through the ordinary blessing of God upon their labours, advance the interest of the Gospel amongst men, as our Saviour himself in this passage of Scripture clearly supposeth; because otherwise it were not worth the while to pray for their thrusting 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 prescribes no other course or means for the obtaining of this high favour from God, but prayer only: therefore certainly this is sufficient for the obtaining of it at his hand. By the way; our Triers are so far from being coworkers, or coactors 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 labourers indeed, they thrust them back, thrusting loiterers and unworthy men upon him in their stead. And doubtless the Lord Christ, who when time was, desired nothing in this world (at least comparatively) before his departure from it, but only 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 solicitous and provident enough by himself, or by his Apostles (at least) to order and enjoin 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 contrivance 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 righteousness of the law and their own works, for the procurement 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 wisdom, counsels and institutions of Christ for the advancement of the gospel in the world, with their own devices and inventions, and so to encumber and entangle them, is the next way to obstruct the course of the gospel, 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 kind, and to obtrude upon him their own projections and inventions to accommodate and help him through the world with his worship and gospel: A course, which however it still may have gratified the flesh of some ignorant professors, together with many such, who have been inordina●e lovers of this present world, and the darlings of the times, yet never did the heart of the gospel, nor the serious and hearty profession thereof, ever prosper or rejoice in it. Unto which of the Kings or Potentates of the earth did the Lord Christ ever say, I have ordained you by your wisdom power, and Authority, to supply that, which hath been wanting in me and my Apostles, for the propagation of my gospel in your dominions?  
The Kings and Princes of this world, cannot regularly, or with a good conscience, assume or exercise any further, or other power, or authority, than what hath been regularly vested in them, or conferred upon them by the people, by whom God hath called or advanced them to their respective entrustments. For as God in these days 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 niether 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 confer upon their Rulers, either any other kind, 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 intend 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 kind 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 virtue 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 nobody (much less any politic or civil body) or community of people, hath any authority 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 universal 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 man's 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 incur some civil punishment. The reason is, because God never gives a power unto any man, or any number of men, to enslave or subject the consciences of men in matters appertaining unto himself, either unto themselves & their judgement, or unto any others; or to inflict any civil mulct or punishment upon any man, for thinking that they are mistaken in some of their tenants 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: Therefore in case any people should confer, or do what lies in them to confer, such a power as this upon their sovereign 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 less of foreigners or strangers) with power and authority to mould and form the judgements and consciences of their fellow subjects in matters of faith, or (which is the same) to inflict any civil mulct or punishment, or to set any brand of public infamy and reproach upon them, as by excluding them as unworthy, from places of public trust, yea from all means of livelihood and subsistence, of which they are (in an ordinary way) capable, and ever likely to obtain, only because they cannot set their judgements by theirs, or make one lip with them in some controverted points of Christian Religion. Therefore the Commission, by virtue or pretence whereof 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 persons not inferior in any point of Christian worth to the best of themselves) into the hand of poverty and disgrace, only 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 person, or number of persons under heaven, competent or duly qualified to enjoin 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 evil.  
The Spanish Inquisition accuseth aloud the Romish Religion of cruelty and blood, and so of a pregnant and fiery antipathy to the Genius and spirit of the gospel, which magnify 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 fimbolize with the spirit or Genius of the said Inquisition, yet the names of some of the Children in the womb of it, presaged 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 pass (yea it seems that the mind and intent, whether Antecedent, or subsequent, 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 egg to egg, more like, was. I wish I could say, but is not, that they should understand their commission to signify as much as they practice.) For what do the bloody 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 heresy and dangerousness 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) grind the faces, and break the bones of men of signal piety and worth, who know more of God, and of his gospel, and Grace here, than themselves, under a pretence of error, unsoundness in Doctrine, holding dangerous Opinions, and such calumniating and unchristian imputations? Do they not expose such persons with their wives and children, and all depending on their hand for outward supplies, to the suffering of all extremities of hunger, cold, nakedness, famine, ignominy, disgrace, &c. by thrusting them back in a contumelious and disgraceful manner, from such livelihood and means of subsistence, which both God and man had agreed to provide for them, and bestow upon them; and this only for not complying with the lusts of their ignorance and ambition, and not embasing their consciences 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 forest (in Jotham's parable) went forth to anoint a King over them, the Olive-tree, the figtree and the Vine, refused the honour, though offered unto them, alleging, that if they should accept it, they must part with their several serviceablenesses (respectively) both unto God and men, which they pleaded was not meet for them to do. Only when the trees came to the Bramble, and made their motion unto it, the Bramble accepted it, but withal enjoined them (Princelike) to put their trust in his shadow; threatening them, that if they should not, fire would come out of the Bramble, and devour the Cedars of Lebanon. The honour (such as it is) which is delegated by the two Commissions of Triers and Ejectors, was not proper to be entertained by men, who were conscious of any usefulness in themselves for the service, either of God or man, unless they mean to part with it, and take this honour in exchange for it. Nor was it like to be accepted but only by Brambles, who had a mind to scratch, and rend, and tear the flesh, of those who should come near them, and withal refuse to put their trust in their shadow, [I mean in their learning and judgement touching 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 kingdom be continued unto them, are like to devour 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 manner of misery, and this for no other crime or misdemeanour, than this conceit of their own, that their brethren's Faith in some points (and these by their own confession, very obscure, mysterious, and abstruse) is not so good and commendable, as theirs. Men of modest and Christianly ingenuous spirits would never endure it, that their Brethren, some of them (it may be) every ways? equal to the best of themselves, should take long, wearisome, and chargeable journeys, 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 sufficient ground to believe) can be alleged for the necessity of that establishment of Triers, which hath been hitherto opposed 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 novelty of it, is not like to obviate or prevent those inconveniencies, that are sometimes found in the former, unless it be with introducing or occasioning greater in their stead? For what if Patrons of benefices, whether parochial congregations, 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 kind, 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 always judged it beneath 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 unhallowed doings in their way, although I have met with many in this kind: Nor have I kept a Register either with my pen or memory, of such stories. Only 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 passports granted to the first-born of undeserving men, and of their being denied 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 spoke of; yea, even when they stumble at the stone of unworthy presentations. For though in these cases they behave themselves amiss in helping Chaplains, taken out the devil's school, to employment in God's 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 less peccant of the two, than our Commissioned Triers. The truth is, the generality of the Triers, being men bent in their dispositions and desires to promote a faction under the name and pretence of countenancing Orthodox Doctrine, and to suppress all of a contrary judgement to themselves as erroneous 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 countenance 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 complete the number of Disciples, and to augment the party to their mind.  
If it be argued on the behalf of the Commission, that it is neither meet in point of conscience or Religion, nor yet prudential or safe in point of policy, that all Patrons, authorized 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 Congregations in the land should (in all likelihood) have either Popish, or ignorant, or ungodly, or malignant persons set over them in the work of the Lord: the sad consequence whereof is every man's 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 Commissioners, operating together, not only a great part of the Parishes of the Nation are ministerially supplied with persons of all, or the most of, those evil characters mentioned in the plea, but many of them are defrauded also, or disappointed, 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 ways necessary; either the same missioners should be entrusted with the inspection of the business throughout the whole Nation, or that those that now occupy the places of Commissioners, should put no difference between the vile, and the precious, but join both together in their decrees of Reprobation; if yet they do not put an unnatural 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 doubtless it had been a course much more promising a prevention of those evils, which the argument suggests and insinuates, to have framed the Commission of Triers, according to the model and tenor of the Commission for Ejectors, and to have appointed men for that service in each County, (respectively.) So should the grandeur of their authority and power have been some what more competent and tolerable, and not so hyper-archepiscopal, so supermetropolitan and roaming as now it is. And (as hath been already offered to consideration) a competency of power, for the most part acquits itself with more diligence and faithfulness, than an extravagancy and excess. A cup that is filled to the brim, is hardly carried without spilling. Besides the device of Triers, had it distributed itself into the respective Counties, had been less burdensome by many degrees unto those, who live in the remote parts of the Nation, when their occasions should necessitate them to do their homage of attendance unto them.  
3. In case a project of trying all that should: pass into the public ministry of the Nation, be judged necessary to keep the people of the land free from infection by their Teachers, as by drinking in doctrines dangerous, either to the soul, or to the state and present Government, the work is more proper for the congregated Churches through the Nation, than for a petty handful 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 only 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 gospel, Act. 11. 22. Act. 13. 4. hereby 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 kind, than the sealed knot of Triers; these all being but a few, and making but one Consistory, and so the whole business of trying throughout the Nation lying on their hand, are in no capacity (especially meeting so seldom consistorywise, 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 burdensome attendance upon them for their dispatch; whereas the Churches being many, the work and business of trying 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 faithful in the transaaction of the affair, as being less under tentation or secular inducements to miscarry, or act unworthily. They in their respective communities or bodies, have no relations of dependences upon, or expectations from, Great men, nor are like to be swayed by recommendations, 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 politic reaches, deep methods, or subtle, 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 proposal 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. Fourthly, the Churches being of different judgements touching discipline and worship, and some other opinions much controverted and debated amongst godly, sober, 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 godly persons of what judgement soever otherwise, in all their just desires or requests. Whereas indignation and wrath against men dissenting in judgement from them, have laced the consciences of our Triers so straight, that themselves profess, they are not at liberty, they cannot without sin open the door of entrance into the ministry unto any man, though otherwise never so well qualified thereunto, but only 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 Religion. Fifthly (and lastly) the Churches are by the good providence of God, commodiously dispersed (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 [surnamed, Triers] having their chamber of Audience fixed some hundreds of miles from the skirts and frontiers of the Nation (in several parts of it) impose an hard necessity (differing little from a formal oppression) upon all the candidate Minister of these parts) who must, by order of the Commission, pass through their Purgatory, or else never come at the Elysian fields of a fair benefice) to take journeys so longsome, wearisome, and expensive, to come at them, that it may be a matter of doubtful disputation, whether the sweet of the enjoyment of a good Benefice, or the sour of getting access to it, be preponderant.  
4. If a trial of ministers before admission to a place of public service, be admitted as necessary, and the Churches of God in the nation not deemed competent to take, or make, a regular trial of them, yet why should not those, who are authorized as competent for the ordination, or creation of ministers, be judged competent for their trial? 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 trial, be entrusted with the work of a minister? Or that they, who are judged sufficient and meet to try men in reference to the former, should not be as sufficient for their trial in reference to the latter? What need was there then of our new college of Triers, the erection whereof, together with the irregular deportments of the masters of it, hath (I dare say) more disaffected the generality of the Nation, and more especially of the better 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 itself 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 smother timber, and of a better grain, than that, wherein it is now formed? Why should the children of great assumings, and such who pretend their judgements be fairer than the moon, without spot, or stain of error, or mistake; who cannot with a good conscience give the Lord Christ in his servants any tolerable quarter, unless he will declare for them, and their opinions, who spread snares of death in men's way, and (Sathan-like) tempt men to offer violence to their own judgements and consciences, 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 mould, rather than any other, be the proper material of which to form the Trier? Is no vein of men meet to make Triers, but they that can persecute the innocent 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 Nation 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 withal, that they are in a capacity to have Ministers over them, or (which is tantamount) that they are in duty bound to maintain them. For if it be against reason that the State, or civil Magistrate, should be any law, or Edict, restrain men from hiring or entertaining such servants for their civil or domestic affairs, which they judge are like to prove most serviceable and useful unto them in these, or to appoint others to assign them what servants in this kind 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 spiritual affairs, whom (upon advice and consultation had with those, whom they judge most faithful unto them, and best able to give advise in such cases) they are really and conscientiously persuaded 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 alleged (and accordingly submitted freely unto by them) that they are bound to maintain those, that shall minister unto them in this kind. And as the Magistrate is no ways accessary unto, or responsible for, the error or weakness of such a man, who shall of himself entertain a negligent or unfaithful servant, by whom he is much endamaged in his outward affairs; but in case he had a servant authoritatively obtruded by the Magistrate upon him, by whom he should suffer in this kind, the Magistrate were justly chargeable here: In like manner when a Congregation shall be permitted either the choice, or allowance, of their Minister, themselves only (with such their Minister) are culpable for what spiritual danger or detriment soever they shall incur 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 kind or degree soever, the people shall spiritually suffer or miscarry, either by the ignorance or insufficiency, or by the negligence or unfaithfulness 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 caused the people to receive for their Minister, but in this rather, that voluntarily and without a call, he would be meddling with such sacred edge-tools, as an authoritative and forcible imposing of Ministers upon them. This is a direct way to bring all the blood of all the souls that perish, either through the weakness, or wickedness, of the Ministry, in all the parochial Congregagations in the land, upon the head of the Magistrate: Whereas if the people perish 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 kind, their blood shall be chiefly required at the hand of their Ministers: neither shall they contract any guilt, or incur any further degree of condemnation, by their choosing, or approving such Ministers, who afterwards prove negligent and unfaithful in the work and charge committed unto them, because in these actions they put their sickles into their own corn, and not into other men's.  
7. (And lastly) For danger likely to befall, the State, or Government, by allowing the Parochial Congregations in the Land the right of approving their own Ministers (respectively) the truth is, that the danger is like to be the greater by their being denied so just and equitable a privilege, than by a permission to enjoy it. States never suffered by indulging their people in things reasonable 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 pass: this is no amulet or charm against malignancy.  
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 Magistrate) who beareth not the sword in vain. But though men who have committed murder or theft, may be put in prison for their misdemeanours perpetrated, yet may not others, who have not committed such facts, be imprisoned to prevent their committing them.  
Thirdly, the greatest danger threatening the State from malignant Ministers, is not by the opportunity they have, or may have, of preaching publicly, but by clandestine insinuations, consultations, irritations, etc, for the plotting and practising whereof they have both the more leisure, and may have the more opportunities, by being taken off, or put by their employment in preaching.  
4. (And lastly) when persons somewhat (it may be) malignantly inclined, shall be contumeliously 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 politic consideration suggested in the argument in countenance of the Triers, and their Constitution, is clearly anti-politic, and frowns rather than smiles upon their consistory. And if Policy having weighed them in her balance, find them wanting; and Religion having weighed them in the balance of the Sanctuary, hath found them yet wanting more: let their kingdom be divided, and given to the Congregations of the Land.  
FINIS.   

THese Books following sold by H. Eversden at the greyhound in Paul's churchyard.  
Truth Defended; Innocency Cleared, being the Declaration of the Judgement of James Arminius, Dr. in Divinity at Leyden.  
The Grand Inquiery who is the Righteous man, (in 80) by William Moor, at Whalley in Lancashire.  
The Seventh day Sabbath sought out and celebrated, by Thomas Tillam in 80 Imputatio Fidei, or a Treatise of Justification, wherein the Imputation of Faith for righteousness (mentioned in Romans 4, 5, 6.) is explained by Mr. John Goodwin in 40.  
Mercy in her Exaltation, a Sermon Preached at the funeral of Mr. Thomas Tay lor, by Mr. John Goodwin.  
Anabaptists Meribab, or Waters of Strife, being an Answer to Mr Thomas Lamb Merchant, by Mr. Price one of Mr. Goodwin's Congregation.   

Postscript to the Reader.  
IF there be any thing found in the Papers now in thy hand, which some may please to construe as favouring more of an undue liberty or plainness of speech, then of that reverence and respects, which are due unto Authority, and more especially to that authority, from whence the two Commissions impleaded therein, were issued; the Author desireth that it may be considered, 1. That the great men of the earth are in nothing more exposed to danger and disaster, then through want of seasonable smitings and reproofs of faithful men, upon their misdoings. 2. That all evictions and reproofs of irregular actions, being seasonably and duly administered, are more the reproofs of Jesus Christ, then of the men, who ever they be, by whom they are administered. 3. That Kings and Princes, and the greatest Rulers of the earth, are, in their miscarriages, liable to the reproofs of Jesus Christ, as well as meaner men. 4. That those that reprove in the Name of Christ, and in his stead, are not in this service to respect persons, but only the nature and demerit of the cause or thing reproved. 5. and lastly, That the Author stands particularly and publicly engaged to the Nation, to take and use all Christian boldness and freedom, in declaring unto the Rulers of his people their errors and mistakes, upon the account of his zeal and faithfulness, so often publicly testified, in asserting not only the justifiableness of their authority and power, but of their actings also, when, and as far, as justifiable; and were impeached and condemned by their greatest adversaries.