The New Query and Determination Upon It, Section 3
SECT. III. The matter and ſcope of the Quere, and reſolution upon it.
NOw for the Diſcourſe it ſelfe, the drift whereof is to prove the Negative; viz. That it is not fit, according to the Principles of Religion and State, te ſettle any Church Government over the Kingdome, &c.
For this he pleads in eleven Paragraphs, which ſtand for ſo many reaſons for ſupport of his Opinion; but they are ſet out rather with a Rhetoricall breadth, then a Logicall ſtrength; and he ſeekes to cover the truth with a broad hand, which he cannot cruſh with his clutcht fiſt.
I will endevour to preſent them rather according to the naturall vigour (be it more or leſſe) that is in them, then according to the artificiall colour he hath put upon them; about which the matter of greateſt difficultie is to marſhall them in a right method, which muſt be mine, though the reaſons be his, and yet it ſhall be ſo farre his, as may conſiſt with good ſenſe, and the order of proceeding: and therefore I will divide them into the two heads, to which his Title page directeth me:
Into reaſons
1. Of Religion, and they are taken
1. From faith.
2. From Conſcience.
1. Poſitively, miſguided to a popiſh compliance.
2. Negatively, not working any good upon the conſcience.
3. From Chriſtian examples
1. In generall, of the New Teſtament.
2. In particular, from the example
1 Of Chriſt his
1. Deſcription.
2. Practice.
2. Of his Apoſtles.
2. Of Policy, taken from
1. Rules or conſiderations of prudence, which are three.
1. The more time for trying of ſpirits, and proving of all things, there is the leſſe danger to that State of erring in things received and authoriſed, &c.
2. There is no Religion eſtabliſhed by State but there is ſome proportion in the two powers, &c.
3. Our parties or diſſenting brethren being now together and claſped by intereſt against the common enemic, this foundation of common unitie is ſuch, as may draw in both affections and judgements, if not too ſuddenly determined, &c.
2. Examples of practice
1. Negatively.
2. Poſitively.
The firſt reaſon, (taken from the rules of faith) becauſe it is the cleareſt and cometh neereſt to his negative concluſion, though it ſtand too farre off either to build, or uphold it. I will propound his owne words, The rules laid downe in the word for practicall obedience are *§ 1. p. 3.theſe in part, Let every one be fully perſwaded in his owne mind, Rom. 14.5. and, whatſoever is not of faith is ſinne, verſ. 23.
Now the ſetling of any government upon a people who are yet generally untaught in the nature and grounds of it, is to put upon them the practice of that wherein it is impoſſible they can be perſwaded in their minde, and ſo either on a neceſſity of ſinne, or miſery.
Anſw. If Mr. S. had minded, as he ought, what he was to prove, he ſhould have planted his reaſon directly againſt the enioyning, or impoſing of a Government, rather then againſt obedience to it; and ſo the Scriptures alleadged ſhould have beene made remoraes to the erecting of a government, thus:
Thoſe that ſet up a government whereof they are not fully perſwaded im their mind, and which they cannot doe in faith, doe ſinne. But they that now ſet up a Church government, with power commonly deſired in the hands of Miniſters, doe ſet up a government whereof they are not fully perſwaded in their minds; Therefore in ſo doing they ſinne.
The maior propoſition hath warrant from the forecited places; but the minor is that wherein the weight or weakneſſe of the Argument doth conſiſt; and that cannot be proved, nor can, without breach of charitie, be ſuppoſed of ſuch as have taken ſo long time, made uſe of ſo many learned and faithfull Counſellours (diſcuſſing and reſolving all points of difficultie by the Scripture) to be ſoundly grounded both in conſcience, and prudence, for what they ſet forth, touching the government of the Church.
Secondly, if we take this reaſon to ſtand immediately againſt obedience, and conſequently againſt commands or impoſitions, it will be ſomewhat more formall, but every whit as feeble, thus:
That whereof every one (under governement) cannot be perſwaded in his own mind, and whereto he cannot yeeld … obedience of faith, may not be ſet up or ſetled in the Church.
But of the government of the Church, with the power commonly deſired, every one under government cannot be fully perſwaded in his mind, nor ſubmit to it of faith; And therefore it may not be ſet up, or cannot at all be ſet up without ſinne.
Here the Minor propoſition granted, the Maior muſt be denied: For it is flatly repugnant to religion and reaſon, and makes as much againſt the former Proteſtations of the Parliament, and the late Covenant of three Kingdomes; yea againſt all aſſurances of either kind, as againſt the Government in queſtion; for there will be alwayes ſome that will be ſcrupled with any thing that is publiquely eſtabliſhed.
Obiect. But ſaith he, *§ 1. p. 3.The people are generally unt aught in the nature, and grounds of this Church Government; and therefore to put upon them the practice of that whereof it is impoſſible they can be fully perſwaded in their minds, is to put them upon a neceſſitie either of ſinne or of miſery; To which,
The Anſwer is ſo eaſie and ready, that it may be ſome matter of marvaile an ingenious man (as Mr. Saltmarſh is) ſhould make ſuch an Objection; for
1. The Church Government deſired, is no other then (for the chiefe parts of it) hath good warrant from the word of God.
2. For what is of leſſe moment, if it be not directly deduced out of Scripture, it is not repugnant to the Scripture, but agreeable to grounds of prudence, and the example of the beſt reformed Churches.
3. For the practice of Government, it belongeth not to the peoples part (as he puts the caſe), to be active in it; but to the Miniſters, and Elders, and they are not to enter upon the exerciſe of their authoritie before they be ſufficiently informed in it: and thence it is that (though there be an Order given for it): they that ſhould officiate in it make a pauſe, and deliberate upon it, before they ſet upon the practiſe of it.
4. For the people, ſo farre as concerneth their compliance or correſpondence with the government, they are to be inſtructed in it before they yeeld ſubmiſſion to it; for that purpoſe the Government is propoſed by parts, and by degrees, ſo as it may be beſt apprehended by all; and the Preachers appointed to teach both the offices of the Gevernours, and the duties of the people, ſo as each may performe his part without ſcruple, or doubting.
5. If any after this information out of weakneſſe remaine unſatisfied, be is not (as this Writer reſolveth) put upon ſuch a dangerous Dilemma, as either to make choyce of ſin by obeying, or of miſery by refuſall to obey; for ſuch as (not out of wilfulneſſe, or faction, but out of tenderneſſe of conſcience) cannot comply with the rule, are not preſently to be ruled with the rod, 1 Cor. 4.21. but with meekneſſe to be inſtructed though they be contrary minded, 2 Ti…i. 2.25. and with ſo much longſuffering and patience to be forborne, as may not be injurious to the truth of God, and prejudiciall to the peace of the Church.
6. Whereas he would have the generall ignorance of the people touching government a roaſon to ſuſpend the ſetting of it up, it may rather be pleaded for expedition in the worke; for if it be not ſet up, the people cannot know it practically; and while it is unknowne unto them, it is impudently ſlandered by ſome, and impotently yeelded by many others, to be injurious and tyrannicall; whereas if it had beene experimentally knowne as it is, it would have beene before now both honourable, and amiable in the eies of them, who are not prepoſſeſſed with prejudice againſt it.
7. For thoſe two Texts which he alleadgeth for deferring the Government (and if there be any weight in them as to that purpoſe, they make againſt it not for a time onelyonly but for ever) I commend to his conſideration, and wiſh he would preach and preſſe to his people when the government is ſet up, (as I hope it ſhortly will be) or rather before-hand to prepare them for it, ſuch Scriptures as theſe; We beſeech you brethren to know them which labor among you, and are over you in the Lord, and admoniſh you: and to eſteeme them very highly in lo…e, for their works ſake, 1 Theſ. 5.12, 13. Let the Elders that rule well be accounted worthy of double honour, eſpecially they who labour in the word and doctrine, 1 Tim. 5.17. Remember. them which have the rule over you, who have ſpoken to you the word of God, Heb. 13.7. & verſ. 17. Obey them that have the rule over you, and ſubmit your ſelves, for they watch for your ſoules, as they that muſt give account, that they may doe it with i…y, and not with griefe.
Thus much for his firſt Paragraph, which may deſerve the firſt place, and a fuller anſwer then any of the reſt, becauſe it brings more appearance of proofe, both by Scripture and reaſon, then any of the other.