A demonstration of the necessity of settling some Gospel-government amongst the churches of Christ in this nation held forth in an answer to a querie whereby Mr. Saltmarch did once endeavour to hinder the settlement of all church-government in the nation : written in the year 1646, and now published for the present use of these times, wherein it may be seasonable to be taken into consideration for the preventing of further confusion and disorder amongst the professors of the Gospell / by John Dury.

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, wher∣by 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 contra∣ry may be asserted for a Truth; namely that where a People is ignorant of their Dutie, and doth want sutableness to per∣form it towards Superiours, there Government ought to be constituted without delay; lest their Unruliness and Un∣teachableness become Habituall: for the want of Govern∣ment doth make a People wild. Thus then the Assertion is not Universally true.

But perhaps he will say, That in matters of Religious sub∣jection, 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. Chap∣ter of the Epistle to the Romanes, the Apostle doth teach Chri∣stians 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 de∣spise 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 ei∣ther of these befall him, the Apostle declares it to be a sinne, from vers. 4. till the end of the Chapter, and chiefly concer∣ning 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 Apo∣stle speaks clearly of a Rule, by which every one is to go∣vern himself in his own private actions: namely that he ought

to abstain from that which he cannot do in Faith, and where∣of 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 per∣swaded 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 Ro∣manes 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 inci∣dent unto them, and did not exempt them from that Obliga∣tion, nor did make Church-Government a thing unfit for their edification in Godlinesse; I know not why it should ex∣empt 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-Govern∣ment 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 Church-Government is to be settled amongst them. For if the Gospell be preached, and Christ offered to a People in the Covenant of Grace, they are brought thereby under a necessity, either of sinning against God if they receive not Christ, or of being persecuted and miserable in the World if they receive him. For it is said, That all that will live Godly in Christ Jesus, shall suffer persecu∣tion, 2 Tim. 3.12. and the world is condemned of sinne, if it

believe not in him, Joh. 16.8, 9. So then seeing God hath ap∣pointed this necessity to follow the Gospell preached, or the preaching of it; it is no Truth to say; That whatsoever bring∣eth a People on a necessity, either of sinne or misery, is not fit to be brought upon them, for the preaching of the Gospell doth this; and it is absurd to say, that the preaching of the Gospell is not fit to be brought upon them.

But he will say perhaps, that the Case is different; either that there is a greater necessity of Preaching, then of exerci∣sing Church-Government; or that the Cause of this necessity is not proper, and per se, by it selfe following the nature of the Gospell, but onely accidentall in respect of the world.

I answer, That he will never be able to shew a greater ne∣cessity of the one then of the other; he may perhaps shew that the one may go before the other; na••••ly that Teaching must be first; but that upon Teaching, the Observation of all Christs Commandements (under which the Commande∣ments of Church-Government are comprehended) must needs follow, is clear, from the Fundamentall Commission given to the Apostles, Mat. 28.20. and he that doth charge Timothy to preach in Season, and out of Season,* 1.1 doth also charge him in the same place to watch; and elsewhere with no less earnestness to observe all the Rules of Government, without preferring one before another, 1 Tim. 5 21. And we have seen heretofore, that the Principles of the Outward Pro∣fession of Religion, are no lesse essentially requisite in Chri∣stianity, then the Principles of Faith, although the Princi∣ples of Faith are first in Order. So then he cannot plead a greater necessity of the one, then of the other.

But then when he saies, that the Gospell is not by it self a proper Cause of Persecution and Misery, but onely acciden∣tally, by reason of the evill world which hates the Godly without a cause. I say, that herein he gives himself an An∣swer, concerning the matter of Government: for the settling of the Government which Christ hath ordained, is no cause either of Sin or Misery by it self; but onely accidentally by reason of the ignorance and wickednesse of our corrupt na∣ture: from whence you see that the generall ground of his Reasoning in the first Section, is not true, as he doth presup∣pose

it; namely that whatsoever doth necessitate a People ei∣ther to sinne, or to be miserable, is not to be imposed upon them: but to make it true a limitation is to be added thus; Whatsoever in its own nature and propertie, and not acci∣dentally, doth necessitate a People either to sin or misery, that is not to be imposed upon a People: but then if you express according to this presupposal, the Assumption or second Pro∣position of his Argument, thus: Now the settling of Church-Government doth in its own nature and property, and not accidentally, necessitate a People either to sin, or to be mise∣able; this you see is evidently false, and therefore the Con∣clusion which he intends to inferre, doth not hold true; name∣ly that no Church-Government ought to be settled upon this People.

Thus you see that the very ground of his Reasoning is a hidden fallacie, fit to deceive ignorant people, and plausible to a naturall mans Capacity, but no wayes agreeable with Gods Truth and counsell in the dispensation of the Gospell. For God hath determined that all men shall be brought to this necessity in some degree more or lesse, for the tryall of their Faith and perseverance.

But you perhaps will say, that he makes not this the chiefe ground of his Reasoning; but that he seems onely to touch it as an inferrence following upon the precedents, to shew the inconveniencie thereof. I Answer; If it be no inconveniency in Gods Counsell, then his Counsell to reject all Church-Go∣vernment upon this ground, is contrary to Gods Counsell; and he speaks in this Matter as a naturall Man to please Men, rather then God.

Having thus discovered the deceit of his main ground of Perswasion, you may easily perceive that the Superstructures will fall; but that we may further see the force of his Conse∣quences, and the Coherence of Matters which he layes toge∣ther, let us proceed to set all his Arguments in their Order di∣stinctly.

Thus then he doth Reason.

That which bringeth upon a People a necessity of Sinne or Misery, is not to be imposed upon them. The settling of any Church-Government will do this, Ergo, no Church-Govern∣ment is to be imposed upon them.

The first Proposition of this Argument hath been now exa∣mined, and found false; his Discourse runnes upon the proof of the Second; namely that the settling of any Church-Go∣vernment, will bring this People to the necessity of sinne. Thus.

That which will put this People upon the Practise of that wherein it is impossible they can be fully perswaded in their minds, will put them upon the necessity of sinne, Rom. 14.5. But the settling of any Church-Government, will put them upon the practise of that wherein it is impossible they can be fully perswaded in their minds: Ergo, It will put them upon the necessity of sin.

Here again the Major or first Proposition, is not to be ad∣mitted without a Restriction, thus

That which in its own nature, and by it self, will put this People upon the Practise of that wherein it is impossible they can be fully perswaded in their mind, will put them upon the necessity of sinne, if they do it; now with this Restriction the second Proposition is false: for it is not true, that the settling of any Church-Government whatsoever, will in its own na∣ture, and by it self, put them upon the Practise of that where∣in they cannot be fully perswaded in their minds. Therefore this Conclusion is false, namely that the Settling of any Church-Government whatsoever, will put them upon the necessity of sin.

Here again you see plainly the falacie; but he not obser∣ving this, hath gone on in his Reasoning to prove the other Proposition; namely that the settling of any Church-Go∣vernment whatsoever, will bring the People upon the Pra∣ctise of that wherein it is impossible they can be fully perswa∣ded in their minds; and to make this good, he Argues thus.

A People that is generally untaught in the nature and grounds of all Church-Government, will be brought upon the Practise of that wherein it is impossible they can be fully perswaded in their minds, if the settling of any Church-Go∣vernment be brought upon them. But this People is general∣ly untaught in the nature and grounds of all Church-Go∣vernment; Ergo, they will be brought upon the Practise of that wherein it is impossible they can be fully perswaded in

their minds, if the settling of any Church-Government be brought upon them. Although all this were granted, yet the former grounds not being sound, the Consequence by which his main Conclusion is to be inferred, will not hold: But let us now examine the Truth of these Propositions also in them∣selves.

First then, I do not see that the first Proposition of this Syl∣logisme is true, and that this is a good Consequence; namely because a People is unraight, and not able to judge of the na∣ture and grounds of Church-Government, that therefore they will be put upon the Practise of that wherein it is impossible they can be fully perswaded, in case they be brought under Government. I say, that there is no necessary Coherence of the first part of this Proposition with the latter. 1. Because the settling of the Government may be such as shall bring its own light with it, and convince those that receive it of the nature and the grounds thereof. 2. Because the settling of it may be such, as will not put them upon any Practise whereat they shall scruple: For both the Government and the way of settling it, may be so Moderate and Sutable to tender Con∣sciences; that they shall not be constrained to any thing whereof they cannot be fully perswaded. 3. Because it con∣not be made out, that every one who is to be under Govern∣ment in the Church, must needs understand the whole nature and grounds of the Government; or else be obliged to refuse all obedience thereunto, for fear of being put upon the pra∣ctise of something whereof they cannot be fully perswaded: Is it not enough to be assured that the Government shall not urge any such Practise upon them? And if they know that they shall not be led with Rigour, but with Judgement; that the Lost will be sought, the Broken bound up, the Sick streng∣thened,* 1.2 and that which was driven away, brought back; will not this be satisfactory? I do not intend to disswade any from endeavouring to satisfie themselves, to the utmost of their abilities in any thing whereof they doubt, but rather wish that all may be as the B••reans were, Noble in searching out all Truths. Neverthelesse I do not see it either needful or useful, that men should walk so scrupulously and partially as this Position seemeth to allow: For the wisdome which is from

above, is without Partialitie. 4. Nor do I see that the place of Scripture, wherein the Apostle doth exhort every one to be carefull of his own private wayes, to do all in Faith, and with a full perswasion of mind, doth oblige him that hath this care of himself, to judge also the actions of Church-Go∣vernours in the wayes of Government, so narrowly that he must needs know all what they do, or else be subject in no∣thing. It is another thing to be fully perswaded in mine own mind of that which I must do; and another to be fully per∣swaded of the nature and grounds of Duties belonging to the Government, which is intrusted unto others: I may do the former, and satisfie my self in what concerns my self, and yet may be safely ignorant of the latter. So then I do not find this to be a Truth, that the settling of a Church-Govern∣ment upon me who am not fully informed of the nature of it, will put me upon the Practise of that whereof I am not fully perswaded, except I be obliged to administer the Govern∣ment which I understand not, (for then I confesse I am put upon the Practise of that whereof I am not perswaded.) But if I be not obliged to do this, and am left free to do what is good for me to do: How is it true, that by the settling of Govern∣ment, I am put upon the Practise of that whereof I am not fully perswaded? If you say, although you be not obliged to Practise the Government, as one to whom the Duties of Go∣vernment are intrusted; yet you will be obliged by way of obedience, to Practise that which the Government shall in∣joyn you to do, and that may be for ought you know, some∣thing whereof you are not fully perswaded. To this I Answer; that it is no Charity in me, to suspect that the Government will put me upon any such Practise▪ but if it doth, then it will be time to shew my grievance; in the mean time I think it not just, because I may think that some such thing may fall out; that therefore I should disswade all from admitting of any Government whatsoever, till all my Apprehensions be cleared. Do not I in this case not onely want Charity, but al∣so take too much upon me, to have all unsettled till I be sa∣tisfied? why shall others that desire to be under Government, and are satisfied in the nature and grounds of it, be deprived of the benefit thereof for my sake? or why should I put fears

and jealousies in their minds, to alienate them from the love of Government? is not this to seek my self more then the Publique?

But his Assumption or second Proposition, saith, That this People is generally untaught in the nature and grounds of Government; and therefore it may be said, that he seeks not himself in this so much as the Publique.

To this I Answer, That I desire not to judge him in his par∣ticular Aime, God alone doth know the Secrets of Hearts; but two things I must add: First, That the Nature and Pro∣perty of his way of Reasoning may have such an aime; and therefore that he gives cause to suspect that he may perhaps be guilty thereof. Secondly, I say, That I see no Cause to be∣lieve that the thing which he saith of this People, is true in the sense which his words tend or seem to insinuate. For I am perswaded that this People doth generally know, that there is a necessity of some Government, and that the best Go∣vernment is that which is settled according to Gods will, and consequently that it ought to be so settled; and that it be∣longeth to the Ministery to have the Administration of it; and that they ought to obey and submit to those that are set over them in the Lord: and that as the Minister is not to Rule over them according to his own will, but according to Gods will revealed in the Word; so that they ought to yeeld to every thing whereof they shall be convicted from the Word, that it is to Gods will. I say, I see no Cause to believe but that this People is generally thus much taugh, or at least so much advanced towards the apprehension of these Truths, that if they but hear them delivered; they will sincerely as∣sent thereunto: and this I conceive is enough to make them capable of Government. Therefore although I will not de∣ny, but that many are untaught in the particular way and grounds of that Government which God hath appointed in his House: yet I cannot be so uncharitable, to think, that whensoever it shall be made known unto them, they will be incapable to understand it. For besides the grounds which they have already received in the common way of Protestancie, which certainly have brought them thus far; we have large promises in the Scripture, and particularly in the 35. of Isai. to

assure us, that when the Kingdome of Christ shall be settled in the Earth, the Blind, the Deafe, the Dum, the Lame, and such like, shall be inabled to see, to hear, to speak and to leap; and that the way shall be made so plain in Holinesse, that the Wayfaring men though fooles, shall not erre there∣in, vers. 8. Therefore although it may be true, that the grea∣ter part of the People is untaught of the nature of the Go∣vernment; yet I am perswaded, that so many as have any knowledge of Catecheticall Principles, though but generall, will be capable instantly of all that which is needfull to be known to admit of the Government: therefore it is no Con∣sequence, because the multitude is not yet fully taught and made to understand the Reasons of Government, that there∣fore no Government should be settled upon them: for the very settling of that Government which Christ hath appoint∣eth, will carry light with it, and make them all to understand the nature of the thing, better then all the Discourses which either He or I can make of it. For these Causes his whole Discourse in this Matter, is wholly impertinent; nor doth it follow at all, that although this People were wholly un∣taught in the nature of the Government, that therefore it ought n••t to be settled upon them.

Thus I have done with his first Section; to let you see the Unreasonablenesse of his Reasonings therein.

In the following Sections, I shall not need to be so exact and large, because I will not meet with any thing that doth re∣flect so much upon Conscience as this doth: or is so plausibe and likely to entangle the thoughts of the Simple.

The sixt Section is to be considered in the next place, be∣cause it hath greatest affinitie with the first. For the first ta∣keth the Argument from the Peoples ignorance; and Sixt, from their want of sutablenesse to yeeld Obedience. But his Words and Sense are so obscure, as if he were afraid to be Understood, and did speak to some body in the Clouds of the Aire▪ for he saith thus.

It is against the nature of Christs description of himselfe, and against the sutablenesse which he doth press for, amongst all such as should submit to his Commandements. And to make this appear, he doth alledge places, where it is said, that Christ doth not cry

nor s••rive, Mat. 12.19. and that his yoke is easie, Mat. 11.29. and that his Commandements are not grievous, 1 Joh. 5.3. and that he putteth no new Wine in old Bottles, Mat. 9.17. then he ends with these words, All which cannot be fulfilled in the Pa∣rochiall Congregations.

What is his meaning? is it this; that to settle a Church-Government in the Churches of Christ, is against the nature of Christs Description of himselfe; and against the sutable∣nesse that de doth press for in his Subjects? can any thing be said more fals then this? For is it not the very end of Church-Government, to make Mens lives conformable unto Christ, and to make them sutable to submit to his Commandements? But if he means not to speak of Church-Government, as a thing inconsistent with the life of Christ, and the submission to his Commandements, he sayes nothing to the purpose of his Querie. And if the settling of Church-Government ac∣cording to the Scriptures, is one of the most effectuall Means to take Men off from striving and crying in the streets, to make them find Christs Yoke easie, and his Commandements not grievous, and to put them in a new frame of life to be∣come new Bottles, wherein the Wine of spirituall wisdome and comfort may be kept without spilling; then the settling of Church-Government is no wayes against the nature of Christ life, and the properties of subjection due to him: but the settlement of Church-Government according to the Scriptures, is one of the most effectuall Means to do all this; therefore the settling of Church-Government, is no way a∣gainst the nature of Christs life, or Description of himself, and against the properties of subjection due to him, or the su∣tablenesse which he doth seek in those that are to submit to his Commandements.

But his meaning is perhaps, that the Constitution of Go∣vernment over Parochiall Congregations is against all this: or as he sayes, that all this cannot be fulfilled in any Paro∣chiall Congregations. If this be his meaning, he might have spoken plainer, and ought to have given some proof thereof. For he could not be ignorant of this, that many Godly and zealous Ministers will say, that they have experience of the contrary; namely, that in some Parochial Congregations all

this is done; when with the faithfull Dispensation of the Word, the Discipline and Charge of Gods House is carefully kept by the Minister: and it is apparant, that one of the chief causes of Striving and Crying, is the want of true Go∣vernment, which makes Christs Yoke uneasie to Mens souls: and if he appeal to experience, it will not be found that in the Parochiall Congregations hitherto settled in the Reformed way, so much Division, such crying out and striving, and such Disturbance of good Order hath been, as in the Churches which are called Separatists, or Independents. And the rea∣son is clear, why it falls out to be so; because their Principles of Government lead them rather to walk by themselves, and at a distance from all others, then to keep the Unity of the Spirit with their Brethren without partiality. The name of a Parochial Congregation, because it is of old in Use, perhaps is taken for an old Bottle, by way of allusion to Christs speech; but an old Parish in Name, wil be a new Congregation in Sub∣stance, when it is cast into another frame of Government then formerly it was in: and it will be found that nothing is done in any Congregationall Church, for Orderly Govern∣ment of Mens wayes under Christ, which in the Reformed Parish-Congregation, can not be done with lesse stirre, and as effectually, if the Government were once settled.

So then in this Section I find no Argument at all, but a bare Assertion, wherein is so much obscurity, that it seems to me, he did either not intend to be understood, if he speaks to his Question: or if he speaks not to it, but would take the liber∣tie to speak somewhat to no purpose, or to some other pur∣pose then his Question, he might have been more intelligible if it had pleased him, and not left us to guesse at his meaning▪ Men that would convince and perswade, should not walk in darknesse.

The Second Section is also reduced to the first generall Head, because it is taken from the Unlawfulnesse or Uselesse∣nesse of bringing the desired Government upon the People.

The Argument runnes thus:

That which is dangerous to bring a People under a Popish implicite Obedience, by forcing on them a Practise of that which they scarce know, or know but in part, and conse∣qently

is contrary to the Nationall Covenant, ought not to be settled upon them; but the settling of any Church-Go∣vernment hastily, as it is commonly desired, doth this, and is contrary to the Nationall Covenant: Ergo, it ought not to be settled upon them.

The Answer is; That the Church-Government desired, such as we have formerly described, doth none of all this, and therefore may be set up without danger: and the Godly Ministers of this Kingdom will call this a false accusation against them, and injurious to the Government desired: nor doth he give any proof of what he sayes, but as if it were e∣nough to have said so; he doth alledge onely the Peoples in∣clination to that which the State sets up; saying, that expe∣rience sheweth, that the Peoples Consciences doth resolve it selfe in this Querie; Whether the Religion be established by Law or no? If hi•• Argument is this; that because the People doth scarce know, or knows but in part that Government which is to be settled, that therefore the Government will bring them under a Popish implicite Obedience; I deny the Consequence: for although the People be ignorant, or in∣clined to do things by an implicite Faith, yet it is no fault in the Government that they are so, nor will the settling of the Government make them to be so; but the contrary will ra∣ther follow.* 1.3 For where Christs Kingdom is erected, there the Deafe are made to hear the words of the Booke, and eyes of the Blind are made to see out of obscurity,* 1.4 and out of darknesse. There they that erred in Spirit shall come to understanding, and they that murmured shall learn Doctrine: For the promise is clear; that when the King of Righteousnesse shall Reigne,* 1.5 and his Govern∣ment shall be as a hiding place from the wind, and a Covert from the storme, and as Rivers of waters in a dry place, and as the sha∣dow of a great Rock in a weary Land.* 1.6 That then also, the heart of the Rash shall understand knowledge. From whence it is clear, that Christs Government doth take away this implicite igno∣rant Obedience; and therefore it is a grosse inconsequence to say, because the People know but in part; that therefore the Government will confirm them in ignorance. But he sayes, the Government will force a Practise upon them without knowledge: I say, that he doth in this Calumniate his Bre∣thren,

and traduces the Government desired without cause, to strengthen the prejudices and unruly affections of some that hate all Settlement of Order. Nay, but the People re∣solves their Conscience in this Querie▪ Whether the Religi∣on be settled by Law or no? even now the fault was in the Government, that it would force them to practise what they knew not; now the fault is in them that will not practise till they know that which is warrantable by Law; whence I can gather none other Argument but this: If the People doth too much respect the Authority of the State for the settling of Church-Government over them; then no Government should be settled by the State; but the People doth so: Ergo, Who will admit the Consequence of the first Proposition? and yet except this be presupposed, nothing can be made of his Discourse. But he will perhaps say, they do not onely respect their Authority, but they are superstitiously devoted to it. I Answer, Dum vitant stulti vitia in contraria currunt, Fools are alwayes in extreams; because some extreamly affect humane Lawes and Authority; will you therefore have no divine Or∣dinances settled? and doth this follow; that the State ought not to settle any Government, because the People is too much devoted to their Authority? ought they not rather to be so much the more carefull of their duties? ought they not rather to make use of their interest in the Peoples affections, to settle that Government which Christ doth require in his house? As for the People their error to respect man too much in divine Matters, must in due time be rectified; and this can be done more advantagiously when the Government which Christ hath appointed is settled, then when nothing is settled, but all is in Confusion.

Thus you see, that having found so much falacie in all these Arguments, and so little Coherence in them with the main Querie; I have no Cause to give any assent unto the Nega∣tive which he doth assert; namely that it is not fit that any Church-Government should be settled hastily, and with the Power commonly desired in the hands of the Ministers.

But before I leave this Head, I must observe that the whole strain of these Arguments doth runne beyond the Querie, and intendeth to make good rather this Assertion, that no Go∣vernment

at all should be settled, then that which the Querie doth mention. For if the Peoples ignorance of the nature of Government, and their want of sutablenesse to be conform to Christs Description of himselfe, be sufficient causes why Government should be suspended; then not onely the Go∣vernment commonly desired, but all other Government whatsoever may be suspended upon the same grounds; and perhaps the aime is rather to hinder all, then that which is de∣sired: For the way of Reasoning doth not so much aime at the resolution of the doubt proposed, touching the Fitnesse or Unfitnesse of the Government commonly desired, as to take off mens thoughts from the Necessity of any Govern∣ment at all. Nor will it serve his turn to say, that the General is made good onely, to the end that the Particular may be inferred the more strongly. For I say, except it be his opinion that No Government at all should be settled in the Church, neither in respect of God nor Man▪ neither in Spiritual nor in Naturall Actions, which relate into the inward or outward state of Souls: I say, except he be of this meaning, he ought not to have shot beyond his mark; and if he be of it, then he ought to have put his Querie in other terms. But if he means not to strike at all Government, then he should have been so ingenuous as to remove this stumbling block, which every one that reads with attention, his Discourse will instantly meet withall.

Thus I have done with the first Head; now I come to the Examination of the Second.

Notes

• * 1.1

  2 Tim. 4.2.
• * 1.2

  Ezek. 34.16.
• * 1.3

  Isai. 2••.18.
• * 1.4

  Vers. 24.
• * 1.5

  Isai. 32.1.2.
• * 1.6

  Vers. 4.