also Mar. 8 38. Luk. 9. 26. Mat. 10.33 These three things then make up the Truth of Religion and except all three be taken together the tie of subjection unto God is not compleat Thus I have told you as briefly as I could what I mean by true Religion now we come to the Notion of Principles By the Principles of Religion and State I suppose he doth mean the fundamentall Maximes Positions and Rules of Doctrine and Practise upon which Christianitie is grounded and whereupon the peace and prosperity of the Common-Wealth is settled Now what these Principles are by which the whole point of doubt is to be determined he saies nothing expresly to any purpose but onely insinuates the matter suspiciously and as it seems to me for little instruction or edification I must then let you know that the Principles of Christianity must needs be Three-fold according to the three tyes of Conscience hereafter mentioned namely Principles of Truth in Doctrine Principles of Practise in Godlinesse and lastly Principles of our publique Profession of both these The Principles that are fundamentall in Doctrine are all such Truths and Positions which bear a Character of Necessity or are specially recommended to our Faith as matters of great importance as that of 1 Tim. 3.16 Without controversie great is the mysterie of Godlinesse God was manifested in the flesh justified in the Spirit c. And that of 2 Tim. 2.8 Remember that Jesus Christ of the seed of David was raised from the dead according to my Gospell and such like which may have a two-fold Character of Fundamentality either by some expresse words declaring their absolute necessity as when Christ saith Joh. 3.5 Verily verily except a man be born of water and of the Spirit he cannot enter into the Kingdome of God or by the importance of the matter in it self though without any intimation thereof in the expression as when it is said The just shall live by Faith it might be inferred from the innate propertie of justice and of life depending upon Faith that Faith is absolutely necessary for salvation although the Apostle elsewhere had not said without Faith it is impossible to please God These Characters of fundamentall Truths I thus briefly hint at onely to shew what must distinguish a Principle from another Truth in case we should have need to judge of some Positions Whether they be Fundamental or not and it is good to walk by known Rules for otherwise we walk not in the light And as in matters Doctrinall so in matters of Practise there are fundamentall Duties such as is that of Luk. 13.3 Except ye repent ye shall all perish and that of Heb. 12.14 Follow peace with all men and holiness without which no man shall see the Lord and from that which the Apostle saith 1 Tim. â— 5 concerning Charity That it is the end of the Commandement might easily be concluded that Charity is a fundamentall Duty although he had not said elsewhere If I have not Charity I am nothing 1 Cor. 13.2 And as in the inward Truth of Faith and Godlinesse so in the outward Profession there are Fundamental Rules to walk by which in this case I suppose will be most considerable because I think that in matters of Faith and Practise so farre as these relate to the New Creature in the inward frame of the mind towards God there will be no cause of dispuâ—e amongst us But in the outward Confession Profession and exercise of Religious Duties as they are to be upheld by way of Government for Gods glory amongst men I suppose the chief doubt of this Question doth lie Therefore to resolve the same the Principles of this kind are more distinctly to be thought upon and to this effect I conceive that the outward Profession of Religion is the Publique Witness-bearing and opening of our selves to manifest the Truth of our Faith and Obedience due to God towards Men which can be done onely two wayes by Word and Deed We bear witness to the Truth by word of mouth two waies First when we worship God publiquely calling upon his name in Christ the Lord Phil. 2.11 and giving praise unto him through Christ Rom. 15.9 10. Heb. 13.15 and when we joyn with those that call upon him out of a pure heart in the profession of his truth and say Amen to that which is professed by them 1 Cor. 14 16. Secondly When we give an account to every one that asketh a Reason of the Hope that is in us 1 Pet. 3.15 We bear witneâ—s to the Truth in deed in three sorts of Actions First In the Actions whereby we shew that we are in Covenant with God through Christ Secondly In the Actions whereby we maintain Communion with the Saints the Members of Christ And thirdly By the Actions whereby we maintaine Communion with the Ministers of the Word the servants of Christ in their Ministeriall Charge towards Us In the first of these our Actions are considered as single between God and Us In the second they are considered as co-ordinate to our Brethren In the third as subordinate unto the Ordinances of God in the Gospell In all these Respects there be certain Fundamentall Duties and Principles of Walking which if a Christian doth not know and conscionably intend he doth sin against the Truth of his Profession In respect of the first we are commanded to walk worthy of God as dear Children and followers of him as being called to his Kingdome and Glory 1 Thes. 2.12 Ephe. 5 1. Mat. 5.44 45 46 47 48. to do all our matters without murmurings and disputings being blamelesse and harmlesse in a crooked Generation and holding forth the Word of life Phil. 2.14 15 16. and to this effect all that are in Covenant with God through Christ in their professed subjection to the Gospell must intend two main things First As his Disciples to be baptized into his death to serve him by bearing his Cross and by being crucified thereby unto the World Rom. 6.3 Gal. 6.14 Mat. 16.24 Secondly Such as thus serve and follow Christ must walk openly in the light before men and not closely and in darknesse Joh. 3.20 21 22 1 Joh. 1.17 Mat. 5.16 In respect of the second we are commanded to serve others through love not using our freedom to give occasion to the flesh Gal. 5.13 To walk in all lowinesse and meeknesse forbearing one another in cases of offence and endeavouring to keep the unitie of the Spirit in the bond of peace Ephe. 4.2 3. and to bear one anothers burdens Gal 6.2 And to this effect To consider one another to provoke each other to love and to good Works Heb. 10.24 Not to forsake the Assemblies as the custome of some was Heb. 10.25 And still is to partake in the Assemblies the Ordinances in an orderly way 1 Cor. 11. per totum To remember the Poor by distributing to the necessities of the Saints Gal. 2.10 Rom. 12.13 To
understand what is is meant by a Settlement and by a hasty settlement and by that which is called fitness I conceive that by a Settlement is meant here an Authoritative Determination of all things belonging to the Government of Souls as they are to be practised throughout the Churches of this Kingdome so that in case of disobedience such as are refractory against that determination and disturbe the publique Peace by disorderly walking shall be lyable to suffer what the Power of the State shall inflict upon them By the hastinesse of this Settlement I conceive is meant not any rash or unadvised speed but the suddennesse of that determination without further delayes proceeding from debatements and deliberations concerning the same And by the fitnesse of such a Settlement I suppose is meant the conveniency and usefulnesse of the thing for the publique good both of Church and State and the private benefit of souls therein As for the limitations added to these parts of the Querie I wish they had been more plainly set down for I doubt of his meaning therein but that You and He may not doubt of Mine I will declare it that if I take not His aright He may if he think good rectifie my mistake I conceive then by that which he doth call Power commonly desired in the hands of the Ministers thâ—t he doth mean the way of Judicature in Church-Matters as the Assembly hath desired it to be settled in this Kingdome of which that he may have a right Character for I doubt he is mistaken and not rightly informed of the way I will tell you briefly that it is a Power of Order and Discipline in the House of God that this Power is not in the Persons and hands of the Ministers alone but in the Office of the Eldership wherein the Minister is the leader of the rest that this Eldership is made up of Men gifted and freely chosen to and for the Congregation by the Brethren and appointed with the Ministâ—r over all matters of Church-concernment That their Office and the Power belonging to it is not otherwise desired in common then as the word of God doth warrant it to be practised and the example of the best Reformed Churches hath shewed it to be practicable By all which you see that I must understand his Querie as concerning the matter thereof thus Namely that the thing whereof he doth speak is concerning the ordering and directing of spirituall matters belonging to the souls of men which by Christs power over his subjects is to be executed in the Office of the Eldership according to the Scriptures to bring the Congregation of Saints to a perpetuall communion with God which is their happinesse Of this thing he doth make a doubt Whether it be fit speedily to settle it in this Kingdome or no But the doubt is not absolutely of the thing in it self for who will call that in question but of the fitnesse in respect of the limitation annexed which is to be determined according to the Principles of true Religion and State It had been worth his labour to have made a description of those Principles that we should not mistake him in the main matter whereby he would have us to regulate our thoughts in the decision of the doubt for except He and I understand one another in the same Principles of Religion and State we shall never be able to square out the conclusion of fitnesse or unfitnesse after the same proportion for if he measure not his cloth by the same ell which I have or I by that which he hath He and I shall never agree in the length and bredth thereof I 'l then tell you my thoughts which if he reject not we may come to agree in By Religion I understand a tie whereby the Conscience is bound to subject the soul to God in his true worship This tie of Conscience is made up of a Three-fold Coard which cannot be broken or untwisted without the overthrow of the substance of Religion The first is the Doctrine of Truth by this the Understanding is bound to know God and believe him The second is the practise of Godlinesse by this the Will and Affections are bound to love God and yeeld themselves to him in obedience The third is the Confession and Profession of both the former before Men By this the whole Man in his bodily service is made a living and acceptable sacrifice unto God Rom. 12.1 The two first Coards are twisted together in one by the Apostle when he styleth his Apostleship a service of God according to the Faith of his Elect and the acknowledging of the Truth after Godlinesse Tit. 1.1 Where we may observe how these things lie together 1. The Apostle is Gods servant for his Elects sake namely to bring them by the Preaching of the Gospell to the obedience of Faith as he expresseth it Rom. 1. 5. 16.26 2ly His preaching doth this by the proposall of the 〈◊〉 which i after Godlinesse and this Truth when it is acknowledged begetteth Faith 3ly Observe the cennexion of this acknowledgement with Godlinesse to be this that it is not onely inseparable from it but that the Truth begetting Faith is measured by Godlinesse and commensurable to it So that as nothing is to be counted Godlinesse which doth not proceed from the acknowledgement of Gods Truth so nothing is to be counted a Truth begetting Faith without the practise of Godlinesse But when Gods Spirit doth twist both these together upon the conscience of the Elect then the obedience of Faith is begotten in them which is the proper name of our Christian Religion as it is inwardly before God in the heart whereunto if the outward profesion or confession of the mouth before Men be joyned which is the third Coard of this tie then Religion is fully compleated in the whole man And this third Coard is joyned by the Apostle unto the two former as a means no lesse necessary to salvation then they This you have Rom. 10. 9 10 11. where speaking of the summe and substance of our Christian Religion he saith thus If thou confess with thy mouth the Lord Jesus and shalt believe in thine heart that God hath raised him from the dead thou shalt be saved for with the heart man believeth unto righteousnesse and with the mouth confession is made unto salvation for the Seripture saith whosoever believeth on him shall not be ashamed He shall not be ashamed in two respects First in respect of the event and effect of his Faith that without fail salvation promised shall follow upon it and he shall not be frustrate of his expectation Secondly In respect of the duty by which his Faith is to be operative towards salvation namely by confessing the truth of his Faith and Obedience for if he doth deny this Truth wherein Christ doth reveal himself unto him and be ashamed of Christ then Christ will deny him before his Father and be ashamed of him
chiefly in respect of the Word of God I say again I wounder he should dare to do so in respect of the Charge which the Apostle giveth him To hold fast the form of sound words delivered unto him 2 Tim. 1.13 For if this be his practise to alter the sound words of the Spirit I would tell him that in so doing he doth make his first words of his Title Page to be found fals wherein he doth pretend the advancement of Truth and Peace For if he dare presume to corrupt the Word of God for the easier Introduction of some opinion of his own what Truth can we find to be in him or what Peace can he expect from any that perceiveth this deceitfull dealing and how will he answer it to God that saith Add thou not to his Word lest he reprove thee and thou be found a lyar Prov. 30.6 He that doth alledge the Word falsely will have no great care to divide it rightly and apply it truly I speak this upon a supposall which I would have him to take away by shewing how the Word of the Text comes to be Changed For I rejoyce not in iniquity but in the Truth as Charity doth command me to do 1 Cor. 13.6 Now I will tell you how I purpose to proceed in Answering his Querie if God permit First I will reflect upon the Question in it self as a matter of serious Deliberation which may be considered for the advancement of Truth and Peace Secondly I intend to reflect upon the Question as he doth handle it to observe what Truth is in his Decision and how farre the Way which he doth suggest is like to produce Peace Thirdly I will endeavour by Gods Assistance to sugheâ— a Word of Advice upon the whole Matter which may be usefull to prevent the increase of Error and strife The first Part. The Querie is Whether it be fit yea or no according to the Principles of true Religion and State to settle any Church-Government over a Kingdome hastily or not and with the power commonly desired in the hands of the Ministers LEt us look deliberately upon this Querie and to that effect let us take it into peeces The parts thereof are three First The thing whereof the Question is made Secondly The Question which is made of that thing Thirdly The limitations of the Thing and Question The thing whereof the Question is made is of Church-Government over the Kingdome The Question made hereof or the thing sought after is to know Whether yea or no it be fit that any such thing should be hastily settled The limitation of the thing whereof the Question is made is Whether the Government should be with the Power commonly desired in the hands of the Ministers The limitation of the Question is Whether that Settlement can be according to the Principles of true Religion and State If now any will enter into a serious deliberation upon the Matter to resolve himself without partiality in this Question he must go orderly to work by a Rule and not let his mind rove at random to snatch at incident thoughts Therefore in the first place he must needs understand what is meant by all the words of the Querie for without this foundation all will be in vain because the matter not being known which is to be spoken unto nothing can be said of it to any purpose And in the second place he must be able to compare the particulars understood orderly one with another if need be but chiefly with the intent of the Question to find out by the result of the comparison what is to be answered upon the whole Matter Let us then endeavour to follow these waies First I conceive that by the word Church is meant a certain number of Souls called out of the world to be Saints and joyned together in the true profession of Christianity Or thus The Church is the Company of Souls as they are Christs subjects in the world I reflect here upon Men as souls not excluding their bodies because the soul is the immediate subject upon which Christ doth work and because men as they are bodies and have outward estates are properly the immediate subjects upon which worldly Kingdoms work Yet I do not deny but souls are also in some kind subjected to Superior Powers Rom. 13.1 but that is onely in relation to the bodily life which they have and so are Bodies in like manner subjects unto Christ namely in respect of that spiritual life whereby they are acted through their souls So we see that one and the same person is two wayes in subjection one way to Christ another way to the Civill Magistrate and if the distinction of this two-fold subjection be rightly understood and the true foundation thereof cleared many doubts otherwise insoluble will easily be decided concerning the limits and joynt consistence of the Civil Ecclesiastical Powers For as the Soul doth relate the Body in spirituall matters so doth Christs power in the Church relate to the subjects of a State and as the Body doth relate to the Soul in outward matters so doth the Civill Power relate to the Church of Christ that is to Men as they are his subjects The properties of these relations will determine the Spheres of these Powers according to the extent of the influence of their vertue each upon other and according to the subordination of their ends unto the happinesse unto the Whole Secondly I conceive by that which is called Government in General that is meant the right ordering and guiding of Subjects in the course of their life towards the proper end thereof and consequently by Church-Government in particular I must conceive the right ordering and guiding of mens souls by Christs power in the course of their spirituall life tending to settle them in a perpetuall communion of happinesse with God the Father and Himself Thirdly By the Kingdome I understand the society of English men as they are united in their outward life under the Government and Laws which are settled for their Peace and Safety therein Now when the Question is of a Church-Government over this Kingdome the meaning is of a Government that should be settled in and throughout the Kingdome namely in all the Churches thereof and not over and above the Authority and Power of the Kingdome For as the Soul is not properly over the Body but in it and this not under the Soul but united to it and both are in the same person so we may conceive of the Church and Kingdome that as the Kingdome is a worldly Society the Church is not over it nor it under the Church but both are united together in one Christian State as the life of the soul by the Spirit and of the Body by the outward senses are in one and the same Man Thus then the words are to be understood in respect of the matter of the Question in respect of the Scope or Thing questioned we must also
avoid such as make Schismes Rom. 16.17 or bring another Gospell 2 Joh. 9.10 Gal. 1.8 9. To admonish and warn such as are under sin and give offence Levit. 19.17 Mat. 18.15 1 Thes. 5.14 Ephe. 3.14 In respect of the third we are commanded to submit to the Rulers that are over us in the Lord and watch for our Souls Heb. 13.17 to hearken unto their preaching and admonitions with respect unto them for their Works sake 1 Thes. 5.12 13. 2 Tim. 4.2 to joyn in Prayer with them in publique 1 Tim. 2.1 2. Act. 6.4 To partake of the Sacraments Mat. 28.19 1 Cor. 11. 24 25 26. These are the Fundamentalls of our publique Profession in the common practise of all men some things there be which belong to the practise of Ministers in a peculiar manner wherby they are bound to manifest the Truth of Christianity in their speciall Callings which are chiefly these 1 They must be called as Aaron was and not take the honour of the Ministry to themselves Heb. 5.4 2. Being called they must keep the Charge of the House of God Zach. 3.7 1 Tim. 3.15 By Preaching Praying and Overseeing the Flock and Judging the same and doing all things that Christ hath commanded them orderly and to edification without preferring one thing before another 2 Tim. 4.2 Act. 6.4 1 Pet. 5.1 2. 1 Cor. 5.12.13 Mat. 28.18 19. 1 Cor. 14.26 30. Mat. 28.19 20. 1 Tim. 5.21 According to these Principles and Maximes the publique profession of Religion must be maintained in the World As for the Principles of State I will not reflect upon the Interests of worldly men in State-Matters which are constant in nothing but in the changeablenesse of Circumstances But looking upon a State as it is a Nation united together by Lawes for their own Peace and Safety the main Interest thereof is this That the Mutuall Duties of Magistrate and Subjects be rightly performed Now I take the Ground or Principle of the Magistrates Duâ—y and Authority to be this that he is Gods Vice-gerent over Publique Societies to administer Justice and see good Order settled and observed therein that Peace may be maintained and Confusion the cause of strife prevented As for the Subjects Duty it is to be in subjection to the Magistrates civill Ordinances and to assist him with necessary means for the execution of the same Rom. 13. And in respect of the Church the Magistrate ought to be a Nursing Father and Protector thereof Isai. 49.23 Thus I have briefly lookt upon this Querie so farre as it seemeth requisite to discover the properties of the matter which it containeth that from thence the decision of this doubt may result by comparing and laying matters together to find their due proportion towards that which is principally intended to be found out The points then where the doubt lyeth are these Three so farre as I can understand the matter 1. Whether yea or no the Right Ordering and guiding of Mens wayes under Christ according to the Scriptures by the Eldership to bring them to Communion with God should be approved and without further delay Authoritatively set Up and determined in this Kingdome 2. Whether such a Determination doth stand with the Fundamentall Maximes of saving Truth of Godlinesse and of the publique Profession of Christianity as a thing convenient and usefull for the Churches 3. Whether or no by the Fundamental Duties and grounds of Justice and good Order settled in this Kingdome such a Determination be not profitable for the maintaining of Peace and avoiding of Confusion in the State Now all the stress doth lie upon the suddenness of the Determination Whether namely that be expedient in all these respects yea or no where again we must call to mind that by suddenness is not meant a rash hastinesse without deliberation but onely a suspension of further Deliberations to fall orderly to the execution of that which is already determined and needeth no further debate in the Parliament Therefore to come to the Comparison of these Matters with this point of doubt we must see what the Consistencie or Inconsistencie will be in every one of the forenamed particulars with this kind of Settlement First then we reflect upon the Right Ordering and guiding of Mens wayes under Christ which is the proper work of Church-Government And doth not this deserve to be set a foot as soon as may be is there no danger in delaying without cause a thing of so great concernment doth not this tend directly to the salvation of mankind to Gods glory and to the good of his Church why then if it may be settled in any degree as in some degree it now may should it be differred is it no dishonour to Christ to neglect or refuse to settle his Ordinances If then the Right Ordering and guiding of Mens wayes under Christ is rather inconsistent with a further delay then with a sudden Settlement I may refer it to himself to conclude what ought to be done But you may perhaps say No man ever doubted of this that the Right Ordering and guiding of souls under Christ should not be delayed but rather speedily settled when it may be had but we are not sure that the Government sued for is the Right Ordering and guiding of Souls under Christ therefore we may suspend the Settlement I answer if this be the exception then he ought to have shewed Us rather wherfore he makes this doubt then wherefore all Government should wholly be made void and unsettled For when a Question is made of Church Government in Generall no body will otherwise conceive of it then under this Notion that it is to be taken for the Right Ordering and guiding of Mens lives under Christ and this being granted who dare say that it is not fit that such a Government should be settled without delay amongst those that sue for it But let us admit of the exception as it may come under the limitation which is made of Power commonly desired c. And upon this ground let the Question be thus If the Power commoly desired be not in the hands of the Ministers alone as formerly hath been declared but in the Office of the Eldership and that according to the Scriptures then Querie Whether this be inconsistent with a sudden Settlement yea or no Whether the Right of Guiding and Over-seeing Mens Souls be committed in the Scripture to any but unto the Eldership Whether in Nature it can belong to any more properly then unto them Whether a free chosen Eldership is not to be trusted with the Charge of Souls in ordinary rather then any other sort of men whatsoever and if all this be so what inconsistencie then is there between this Power and a sudden Settlement Where is the danger nay is it not rather dangerous and unjust to refuse it by a needlesse delay But now his expression running under the Generall Terms of Power commonly desired in
wherein I am to look upon his Manner of proceeding for the Determination thereof to see how farre it doth reach the Aime of advancing Truth and Peace The Second Part. The Querie Whether it be fit according to the Principles of true Religion and State to settle any Church-Government over the Kingdome hastily or not and with the Power commonly desired in the hands of the Ministers I Have hitherto delivered my Sense of this Querie and by way of Deliberation shewed what answer should be given to it Now I purpose to reflect upon the Answer which he doth give to observe what Truth is in it and how farre the Way which he doth suggest is useful for Peace To find out the Truth which is in his Discourse I must examine his Reasonings and to this effect I will set down in his own words so near as may be the Arguments which he doth use and that in their full strength to make good his Conclusion and then I will compare the point of Doubt with that wherein the force of the Reason doth lie His Reasons lie in severall Aphorismes or Sections without Method or Coherence He is brief and dark and doth presuppose some things which must be expressed in the examination of the Matter Now I hate Confusion and therefore without doing him wrong will reduce his Reasons to certain heads under which all shall be brought in which he doth alledge in such order as his Matter will admit of He endeavours then to prove that it is not fit that any Church-Government should be settled hastily in this Kingdom from four heads of Arguments 1. From the Unfitnesse of the People and of Parochiall Congregations to admit of Government Sect. 1.2 6. 2. From the Practise of Christ and of his Apostles and the fault of Reformers in latter dayes Sect. 3.4 5. 3. From the Unfitnesse of the New Clergy-men to administer Church Government Sect. 8.9 4. From the Interests of State and of the Dissenting Brethren Sect. 7.10.11 Concerning the first In the first Head I find two Pre-supposalls which he takes as granted The first is this That which a People is not fit to receive by reason of their ignorance or want of sutablenesse is not hastily to be imposed upon them The Second is That which a People ought to receive by reason of the Unlawfulness or Uselesseness of the thing that ought not to be imposed upon them The first Assertion is the ground of his first and sixt and the Second of his second Section But the first is not to be granted without a limitation for ignorance and want of suteableness in a People except it be found altogether invincible doth not excuse them from Obedience Nor should good Lawes and Government wherby a People may be instructed and made suteable to perform necessary Duties be left off because formerly they have not been well taught Nay in humane Government the contrary may be asserted for a Truth namely that where a People is ignorant of their Dutie and doth want sutableness to perform it towards Superiours there Government ought to be constituted without delay lest their Unruliness and Unteachableness become Habituall for the want of Government doth make a People wild Thus then the Assertion is not Universally true But perhaps he will say That in matters of Religious subjection it will hold true because the word of God doth bind no man further to practicall obedience and subjection to Government then he doth understand the nature and grounds of that Government to be of God For it is said Rom. 14.5 Let every man be fully perswaded in his own mind and vers. 23. Whatsoever is not of faith is sinne From this place he inferres That if a People be not taught the nature and grounds of that Government it should not be imposed upon them How this Consequence doth follow we shall see anon when we examine the Reasoning of his first Section But here I will intimate onely that the Apostles words are not given as a Rule of Subjection relating to Government but as a Rule of Freedom relating to Discretion whereby every one is to look to his own private wayes For in that 4th Chapter of the Epistle to the Romanes the Apostle doth teach Christians Rules of mutuall Forbearance and Moderation in judging one another for matters of Indifferencie such as are meats and dayes in these things he forbid the strong to despise the weak the weak to judge the strong ver. 2.3 4. And he willeth every one to be fully perswaded in his own mind concerning that which he doth that he may not do it either with offence to others or doubtingly within himselfe if either of these befall him the Apostle declares it to be a sinne from vers 4. till the end of the Chapter and chiefly concerning the Man that doubteth in the last Verse of the Chapter he saith That if he eateth not with Faith he is damned because whatsoever is not of Faith is Sin Thus we see that the Apostle speaks clearly of a Rule by which every one is to govern himself in his own private actions namely that he ought to abstain from that which he cannot do in Faith and whereof he is not fully perswaded in his mind Now how from a Precept of this kind a Consequence will be rightly drawn to conclude that it is not fit that any Church-Government should be hastily settled in this Kingdom is not clear to me at the first sight for because a Christian may abstain from doing that whereof he is in doubt and ought to be fully perswaded in his own mind that what he doth is lawfull that therefore no Church-Government should be settled in this Kingdome seemeth to me no good inference For if the Romanes to whom these Rules were given were under Church-Government as is apparant they were by Ch. 12.4.5 6 7 8. and if this doubting in private Cases of practise was incident unto them and did not exempt them from that Obligation nor did make Church-Government a thing unfit for their edification in Godlinesse I know not why it should exempt this people from the same Obligation or be unfit for their Publique Edification But let us come to his proofe of the Conclusion drawn from these Rules In the first Section he saith thus That no Church-Government ought to be settled upon this People because if any be settled it will bring this People either to a necessity of sinne against God or of misery in the World His general ground then is this Whatsoever may occasion a People either to sinne against God or to become miserable in the World is not fit to be brought upon them This he takes as an Universall Truth and doth presuppose it as a thing undeniable but to shew that it is a false ground and not to be admitted without limitation I may conclude from it in his way of Reasoning as wel that the Gospel is not to be offered to a People as that no