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 faithfulneſſe, 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 meane to make and eſtabliſh 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 conſcience, 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, 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 faithfulneſſe, 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 Ordinances ſpecified, do by vertue 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 miniſtery. For is not this the juriſdiction, Lordſhip, or dominion, which they by vertue 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 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 becauſe 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 account, ſhutting againſt others by the iron bars of their authority, the door of acceſſe unto ſuch livelyhoods, whereunto both the providence of God, and the faithfulneſſe of men legally 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 exerciſe 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 enjoyments, onely 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 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 generally knwon to underſtand their Commiſſions, as well as, or rather better then, their fellowes, 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 ſheweth 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 in onveniencies 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 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 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 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 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 wiſdome and providence 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 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 prudentiall 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 & fellowſhip 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 latitude & compaſſe of wiſdome and prudence for the due & ſucceſsfull 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 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 materiall, or pertinent, for the welfare or ſucceſſe of the Goſpel, wherein he hath not been prevented by the Great Authour and Father 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 intereſt 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 Ejectors, being neither of them given in charge by Jeſus Chriſt for the promotion of the Goſpel nor holding any true or reall communion with any of his Orders in that behalfe, muſt needs be of another Spirit and tendency from theſe, and rather counter-workers, then co-workers with them: and this experience it ſelf hath ſufficiently diſcovered.

To entruſt an inconſiderable number of men, 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 diſplacing, and diſpoſing of all miniſters over all the reſpective congregations, (I mean Parochial) in a great nation, is an unChriſtian 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 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 ſpeciall 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 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 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 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, 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, lye at the mercy of the Triers whether they ſhall ever poſſeſſe 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 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 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 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 unto 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 ſubtilty 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 acknowledgements due to Patrons and Benefactors (if no baſer mettal withall) from thoſe, who by the light of their countenance come to find the way to thoſe preferments.

And whereas in the daies of Prelacy, in caſe the Biſhops, who were then the Triers, were at any time ſullen, or froward, or corrupt, ſo as upon any illegall 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 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 forefathers (the Biſhops) For theſe are 〈 in non-Latin alphabet 〉 , plenipotentiary in the higheſt in their proceedings; they eſteem 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 pleaſure, and fear not in their occaſions to be turned away by any man. Never was there ſuch a rule-leſs, law-leſs, controuleleſs 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 Commiſſion.

Where there are great numbers of men in a State or Nation, 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 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 impowred; 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 bloudy dominion over their Adverſaries onely 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 mens 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 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 perſonall 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 qualified, 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 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 〈 in non-Latin alphabet 〉 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 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 tempted 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 repaired 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 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 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 Commiſſions 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 manner 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 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 Goſpell 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 Tenents 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 onely, with the two grand incompetencies 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 infallible: therefore we muſt ſmite you with the rod of our power, and break you in pieces like potters 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 gloſſe 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 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 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 unlawfull, for him to preſent any man, whom he judgeth not ſound in theſe great Doctrines 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 people, like unto ſheep ſcattered, and not having a ſhepheard: and at the ſix months end the Patron, whoever he was (primum 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 〉 between 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 worthy Perſon preſented by him: and the perſon rejected, an uncivill (that I ſay not, an unchriſtian) affront, and undeſervered blot in his reputation.

It is a maxime 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 Truſtees; 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 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 conſciences alſo of other men, ſhould be ſacrificed upon the ſervice of their intereſt, or pleaſure onely. It is generally known what monſtrous and blaſphemous conceits with practices ſutable, 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 Nicholas made a Decree, That none preſume to reprehend his judgment, nor to judge of it: It hath been a long time obtruded upon the world, to believe the infallibility of the Papall 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 abuſes 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 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 tribunall with God and Chriſt Jeſus. They ſuffer none to buy or ſell (as the Scripture ſpeaketh) but onely 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, Reprobation, the death of Chriſt, &c.) is he not made a grand delinquent 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 matters, where they have to do? And as the Popes paraſites have a ſaying in gratification of their great Maſter and his greatneſſe, 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, Uſurpation, 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 adminiſtration. And is not the generation of Tryers 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 mens Conſciences, 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 wailing for want of bread, and other things needfull 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 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 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 humane deviſe 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, 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 order hereunto.Mat 9. 38. Luke 10. 2. Pray ye therefore the Lord of the harveſt that he will ſend [or thruſt, 〈 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 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 onely: therefore certainly 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 labourers 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 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 righteouſneſſe 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 wiſedome, counſells and inſtitutions of Chriſt for the advancement of the Goſpell in the world, with their own deviſes and inventions, 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 inventions 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, 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 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 power, and Authority, to ſupply that, which hath been wanting in me and my Apoſtles, for the propagation of my Goſpell 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 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 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 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 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 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 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 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 conſciences 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: Therefore in caſe any people ſhould conferre, or do what lies in them to conferre, ſuch a power as this upon their Soveraign 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 (muchleſſe of forreigners or ſtrangers) with power and authority 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 excluding 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 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 vertue or pretence 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 perſons not inferiour in any point of Chriſtian worth to the beſt of themſelves) into the hand of poverty and diſgrace, onely 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 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 Religion of cruelty and bloud, 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 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 paſſe (yea it ſeems that the minde 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 egge to egg, more like, was. I wiſh I could ſay, but is not, that they ſhould underſtand their commiſſion 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 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, nakedneſſe, famine, ignominy, diſgrace, &c. by thruſting them back in a contumelious and diſgracefull manner, from ſuch livelihood 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 ignorance and ambition, and not imbaſing 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 forreſt (in Jothams parable) went forth to annoint a King over them, the Olive-tree, the Figtree and the Vine, refuſed the honour, though offered unto 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 Bramble, 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 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 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 accepted 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 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 Kingdome be continued unto them, are like to devoure 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 miſdemeanor, than this conceit of their own, that their Brethrens 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 waies? equall to the beſt of themſelves, ſhould take long, weariſome, and chargeable 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 ſufficient ground to believe) can be alledged 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, unleſſe it be with introducing or occaſioning greater in their ſtead? For what if Patrons of benefices, whether parochiall 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 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 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 un hallowed doings in their way, although I have met with many in this kinde: Nor have I kept a Regiſter either with my pen or memory, of ſuch ſtories. 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 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 ſpake of; yea, even when they ſtumble at the ſtone of unworthy preſentations. For though in theſe caſes they behave 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 diſpoſitions 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 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 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, 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 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 Commiſſioners, operating together, not onely a great part of the Pariſhes 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 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 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 precious, but joyn both together in their decrees of Reprobation; 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 promiſing a prevention of thoſe evills, which the argument ſuggeſts and inſinuates, to have framed the Commiſſion of Triers, according to the modell and tenour of the Commiſſion for Ejectors, and to have appointed men for that ſervice in each County, (reſpectively.) So ſhould the grandure of their authority and power have been ſome what more competent and tolerable, and not ſo hyper-archepiſcopall, ſo ſupermetropolitan and Roming as now it is. And (as hath heen already offered to conſideration) a competency of power, for the moſt part acquits it ſelf with more diligence and faithfulneſs, than an extravagancy 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 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: paſſe into the publick 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 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. 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 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 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 burthenſome attendance upon them for their diſpatch; whereas the Churches being many, the work and buſineſſe 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 faithfull in the tranſaaction of the affair, as being leſſe under tentation or ſecular 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 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 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 propoſall 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 lac'd the conſciences of our Triers 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 otherwiſe never ſo well qualified thereunto, but onely 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 [ſirnamed, Triers] having their chamber 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 Commiſſion, 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 Churches 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 competent 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 judged 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, 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 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 aſſumings, and ſuch who pretend their judgements be fairer than the moon, without ſpot, or ſtain of errour, or miſtake; who cannot with a good conſcience give the Lord Chriſt in his ſervants any tolerable quarter, unleſſe he will declare for them, and their opinions, who ſpread ſnares of death in mens 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 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 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 withall, that they are in a capacity to have Miniſters over them, or (which is tantamont) that they are in duty bound to maintain 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 really 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 accordingly 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 errour or weakneſſe of ſuch a man, who ſhall of himſelf entertain a negligent or unfaithfull ſervant, by whom he is much endammaged 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 kinde, the Magiſtrate were juſtly chargeable here: In like manner when a Congregation ſhall be permitted either the choice, or allowance, of their Miniſter, themſelves onely (with ſuch their Miniſter) are culpable for what ſpirituall 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 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 medling with ſuch ſacred edge-tools, as an authoritative and forcible impoſing of Miniſters upon 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 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 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 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 denyed ſo juſt and equitable a priviledge, 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 paſſe: 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 publickly, but by clandeſtine inſinuations, conſultations, irritations, &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 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 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.