it will follow that none is to be punished for Preaching or publishing these errors That the Scripture is not the word of God That Jesus Christ was an impostor or deceaver for the light of nature will never serve to confute these or such like errors concerning the Scriptures the truths concerning them being wholly supernaturall Mr. I Goodwin in his Hagiomastix sect 58. holds that he who will hold that there is no Christ is not so pernicious nor punishable as that man who lives as if there were no Christ and one of his reasons is this because saith he the sinnes mentioned adultery theft c. are clearly and at first sight against the light and law of nature but the denyall of the being of such a person as Christ who is both God and man is not contrary to any law or principle in nature I desire that the reader may here observe the words of Mr. Burroughes in the Epistle dedicatorie of his Sermon preached before the house of Peers Novemb 26. 1645. For connivence at blasphemies or damnable Heresies God forbid any should open his mouth these who are guilty herein against the light of nature should be taken off from the face of the earth and such as aâ—…e guilty against supernaturall light are to be refrained and kept from the society of men that they infect not others The latter part of that which he saith I accept and I would to God that so much were put in execution But why no other Hereticks or blasphemers should be taken off from the face of the earth but those onely who are guilty against the light of nature I finde no reason brought for it and I doe not understand how it comes to passe that any who look so much forward to new lights should herein fall so farre backwark as to the light of nature or that those who decline the light of nature in matter of Church government subordination appeals and the like should nothwithstanding in matters of faith which are much more sublime appeal to the light of nature There is need of some Oedipus here 2. That in controversies or questions of Religion we must not argue from the old Testament but from the new Hence are these exclamations against old Testament Spirits c. which might indeed beseem the Manichees who denyed and acknowledged not the old Testament But to bee heard in a reformed Church among those who acknowledge the old Testament to be the word of God as well as the new 't is most strange Our orthodox protestant writers condemne as well the Anabaptists who reject and sâ—…orne at arguments brought against them from the old Testament as the Manichees who did repudiat the old Testament as having proceeded from an evill God See P Martyr in 1 Cor. 10. 12. Aret proble theol loc 56. By this principle they shall not hold it contrary to the will of God under the new Testament that a man marry his fathers brothers wife this not being forbidden in the new Testament but in the old Some indeed of this time have maintained that it is not unlawfull to us to marry within these degrees which are forbidden Lev 18. See Mr. Edwards in the third part of Gangraena pag 3. These hold 't is onely forbidden to commit fornication with such as are within these degrees not being married as if 〈◊〉 were not unlawfull to commit fornication with any be they never so farre without these degrees By the same principle which rejecteth old Testament proofs they must deny the duty of children under the new Testament to marry with their parents consent and this is one of the foule errors of some Sectaries now adayes that though consent of parents unto childrens marriage was commanded under the law to them that lived then yet because that was but a ceremonie 't is now lawfull to marry without their consent because we live under the Gospell See that same third part of Gangraena pag 14. By the same principle they must deny that an oath be it never so just and necessary may be imposed by authority Or that the Magistrat ought to put to death a blasphemer an incestuous person an adulterer a Witch or the like the Scripturall warrants which make these crimes capitall being in the old not in the new Testament Saith not the Apostle 2 Tim 3. 16. all Scripture and consequently the lawfull examples and laâ—…dable presidents of the old Testament is given by in spiration of God and is profitable for Doctrine for reproof for correction for instruction in righteousnesse Rom. 15. 4. Whatsoever things were written aforetime were written for our learning Is not our justification by faith proved by the example of Abrahams justification by faith Rom 4. Doth not Christ himself defend his Disciples there plucking the ears of corne upon the Sabbath day by the example of Davids eating the shew bread and by the example of the Priests killing of sacrifices upon the Sabbath day Matth 12. Yea those that most cry out against proofs from examples of the old Testament are as ready as others to borrow proofs from thence when they think to serve their turne thereby which Aretius probl theol loc 56. instanceth in the Anabaptists who would not admit proofs from examples of the old Testament yet many of them justified the Bowrs bloudy warre by the example of the Israelits rising against Pharaoh 3. That if Sectaries and Heretickes make a breach of peace disturbe the State or doe evill against the Common-wealth in civil things then the Magistrate may punish and suppresse them But Sectaries and Heretickes who are otherwise peaceable in the State and subject to the Lawes and lawfull power of the civil Magistrate ought to be tollerated and forborne This is their Kodesh hakkodashim their holy of holies indeed their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See the compassionat Samaritan pag 10 Iohn the Baptist pag 57 The bloudy Tenent Chap 52. M. S to A. S. pag 53. 54. The ancient bounds Chap 1. See now how farre this principle will reach A man may deny and cry down the word of God Sacraments Ordinances all the Fundamentals of faith all Religious Worship One may have leave to plead no Church no Minister no Ordinances yea to blaspheme Jesus Christ and God himself and yet to escape the hand of the Magistrate as being no troubler of the State This I gather from Mr. Williams himself in his bloudy Tenent Chap. 6. where hee distinguisheth between the spirituall and the civill peace and cleares in the instance of Ephesus Nâ—…w suppose saith he that God remove the candlestick from Ephesus yea though the whole worship of the city of Ephesus should be altered Yet if men be true and honestly ingenuous to city Covenants Combinations and principles all this might be without the least impeachment or infringment of the peace of the city of Ephesus So that by their principles if the city of London were turning peaceably to Mahumetanisme or Paganisme the Parliament ought
speciall sacred calling of the Ministers of the Gospell to preach and administer the Sacraments whether Ordination be not essentiall and necessary to this calling The privat Christian dueties of teaching one another reproving exhorting c. Are to be conscionably and carefully performed by privat Christians Ioh. 4. 28 29. Acts 18. 26. Eph. 5. 19. Col. 3. 16. Heb 3. 13. But this the Apostle plainly distinguisheth from the speciall Ministeriall function 1 Thess 5. 11 14. with vers 12 13. The affirmation of this question in hand viz. that Ordination is necessary and essentiall to the calling of a minister may bee confirmed by these arguments 1. Doeth not nature it selfe teach you as the Apostle sayeth in another case Shall the visible politicall Church of Christ which is the purest and most perfyt Republick in the world have lesse order and more confusion in it nor a civill Republick Embassadours Commissioners Officers of State Judges Generals Admirals with the subordinate Commanders in Armies and Navies do not runne unsent nor act without power authority and commission given them How much more unbeseeming and disorderly were it in the Church which Nicolaides himself even where he disputeth against the necessity of Ordination Refut tract de missione minister cap 10. pag 113. acknowledgeth to be more perfite then any politick Republick in the world for any man to assume to himselfe power and authority which is not given him or which he hath a non habente potestatem or to intrude himself into any publick administration unto which he is not appointed It was justly complained of as a great disorder under the Prelates that Midwives were permitted to baptize upon pretence of a case of necessity yea that Deacons were permitted to baptize because the administration of baptisme doeth neither belong to Deacons nor to private persons But that railing Rabshaketh the anonymous Erastian before mentioned goeth so far as to cry down all necessity of Ordination or any speciall call to the Ministery of the Word and Sacraments and alloweth any Christian whether Magistrate or Subject both to Preach Baptize and minister the Lords Supper having no Ordination or speciall Mission to that effect 'T is a sufficient answer to him offer it now unto thy governour will he be pleased with thee Mal 1. 8. Who will endure such a confusion in a State that any man may assume publick offices and administrations not being thereunto called and appointed And shall the Church which must go a great deal further than the law and light of nature come short of that which nature it self teacheth all humane societies 'T is both a naturall and a scripturaâ—…l rule Let all things be done decentlie and in order 1 Cor 14. 40 for God is not the author of confusion but of peace Ibid. vers 33. If it were an intollerable usurpation in a mans own family if any man should take upon him the stewards place to dispence meat to the houshold not being thereunto appointed How much more were it an intollerable usurpation in the Church the house of the living God for any to make themselves stewards of the mysteries of Christ not being appointed 2â—… I argue from Rom 10. 15. And how shall they Preach except they be sent Suppose they bee well gifted yet they may not preach except they bee sent and appointed thereunto This sending must needs bee Ordination not the Churches Election a people may choose to themselves but cannot send to themselves The choosing of an Embassadour is one thing the sending him another thing The Embassadour nominated and elected by the King may not goe to his work and act as an Embassadour till he bee sent forth with his commission and power delivered to him There have been severall exceptions made and more may be made against this argument yet all of them may bee rationally taken off Except 1 The Socinians reply that the Apostle speaketh this of his ownetime when the doctrine of the Gospell was new and did therefore require a speciall mission But that now Ministers being to Preach no new doctrine need not such a speciall call Answ. This is not only not grounded on the Text but is contrary both to the metaphore and to the context 'T is contrary to the metaphore which the Apostle taketh from the sending of Embassadours Heraulds and other publick Ministers These are sent not onely to propound that which was never before propounded but also oft times to revive and renew a thing before propounded and known If either Embassadour or Herauld run unsent and goe out without his commission and appointment it will be no excuse to him that he hath declared no new thing but what was declared by other Embassadoures or Heraulds before him for still hee may be challenged as one who runne unsent and it may bee said to him By what authoritie doest thou these things 'T is contrary to the context too vers 13. 14. 15. There are five necessary means and wayes which must bee had and used by those who look to be saved 1. Calling upon the name of the Lord. 2. Beleeving on him 3. Hearing his word 4. A preaching Ministery 5. Mission or Ordination If the first foure be perpetually necessary to the end of the world so must the fifth be for the Apostle layeth al 's great necessity upon this last as upon the rest If none can be saved who do not pray and none can pray who do not beleeve and none can beleeve who doe not hear the word and none can hear the word without a preaching Ministery the last followeth hard in the Text there can be no Ministeriall office without a Mission or Ordination I have before excepted extraordinary cases where there is yet no Church nor no Ministery even as the deaf may beleeve who cannot hear although the Apostle say How shall they beleeve on him of whom they have not heard Except 2. Nicolaides addeth that the Apostle speakes not of what is unlawfull to be but what is imposible to bee namely it is impossible that any man can preach that is saith he declare a new thing except God send him Answ. 1. If preaching here in this Text must bee restricted to the preaching of a new thing hearing must bee also restricted to the hearing of a new thing and beleeving to the beleeving of a new thing and so they who do not hear and beleeve some new doctrine cannot bee saved 2. It is very possible to preach a new thing when God hath not sent one to preach it When the Jesuits first preached their scientia media they preached a new thing yet God sent them not 3. Let us consider what the Apostle means here by preachiug 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith hee 'T is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praeco caduceator The offices and functions of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 H. Stephanus in Thes L. Gr tom 2. pag 195. 196. describeth out of Homer They called together the people to the 〈◊〉 〈◊〉
all the Communicants both poore and rich come to the Table CHAP. XIX That there was among the Jewes a jurisdiction and government Ecclesiasticall distinct from the civill FIrst they had Elders who were Spirituall or Ecclesiasticall not civill rulers Whence it is that Salmasius de primatu papae pag 3. and long before Ambrose in 1 Tim 5. doeth paralell the Jewish Elders not to the Christian Magistrate but to the Elders of the Christian Church ordained by the Apostles I do not say that they had no Elders who were civill Magistrates but they had some Elders who were Church Governours or had an Ecclesiastical jurisdiction Which I prove 1. By the arguments brought before Book 1 chap 3. pag 26. 27. 2. The Jewes when they had lost their State power and civill Government had still under the Romane Emperours their Presbyteri and Archisynagogi Whereof Mr. Selden in Eutych pag 15. 16. brings cleare instances under Arcadius and Honorius Now the Romane Emperours did not permit to the Jewes their owne civill Government but onely an Autonomy in Religion So ibid pag 34. he sheweth us that the Kings of England have permitted to the Jewes in England their Presbyteratus which he doth not deny but halfe yeeld to have been the same with their Sacerdotium 3. Although Mr. Selden comment in Eutych Orig pag. 17. c. to 34. and in his Vxor Ebraica lib. 1. chap. 15. holdeth that the Jewish Elders or Presbyters were such as were created by impositione of hands receaving thereby a judiciall facultie or degree so that thence forth they were capable of membership in the Sanhedrim either of 23. or 71. and were fit to preside in judging of civill causes and so endeavoureth to shew that it was a civill not a sacred or Ecclesiasticall dignity and preferment Yet he furnisheth me with some considerable arguments to confirme my opinion beside that which was last mentioned As 1. He tells us in Eutych pag. 16. that nomina officiorum Sacrorum ut patriarcha Prâ—…byter Apostolus Diaconus Primas Et Episcopus in Christianismum ex Iudaismi veteris usu c. manarunt But if the Jewish Elders were not promoted to a sacred but to a civill jurisdiction that name should have been transferred to Magistrates Judges Parliament men rather then to Church officers 2. He tells of a divided distinct bounded particular Ordniation of the Iewish Elders some of them being ordained to a faculty or power of judging but not to judge of lawfull or unlawfull rites others of them being ordained to judge of rites but not of pecuniary causes The forme of words which he citeth is this Et sit tibi sacultas judicandi sed ita ut minime sit tibi facultas decernendi quinam ritus illiciti quinam liciti aut sit tibi hujusmodi facultas decernendi ita tamen ut causas pecuniarias non sit tibi facultas judicandi Behold a sacred and a civill jurisdiction distinguished Mr. Selden himself uxor Ebr. lib. 1 cap. 15. tells us that the word Presbyters or Elders is by the Talmudicall writers used no only for those who were created by imposition of hands to a Magistraticall or judiciall facultie such as the members of the Sanhedrim or such as were candidats in that facultie and as it were expectants of a place and memberships in their Courts of justice but also for other fit and idoneous persons who might be called for counsell or advice Therefore all their Elders were not civill Magistrates My second Argument shall be taken from the Jewish Ordination of Elders Ordination being an act of the power of jurisdiction not of order with imposition of hands from which Mr. Selden Eutych pag. 24. 25. tells us the Christian Ordination and imposition of hands upon Presbyters was bo rowed even as the Christian baptisme from the Jewish baptisme at the admission of Proselytes and the Lords Supper from what was used in the passeover whereunto hee saith any man will assent if he consider what is found in the Talmudicall writers of the number of three which was the least number which could suffice to the ordaining of a Jewish Elder and the same was the least number which the ancient Church thought sufficient for Ordination Also of the internall effect of that Jewish Ordination with laying on of hands which effect was the resting of the holy Ghost upon the Elder so ordained And this was drawen from Num. 11. 26. Deut. 34. 9. See ibid. 21. 22. There is so much of the Christian Ordination borrowed from the Jewish that D. Buxtorf lex Rabbin pag 1499. where he speaks of the Jewish Ordination referrests to 1 Tim. 4. 14. I will adde other three cited by Mr. Selden ibid pag 22. First I. Scaliger Elench Triher cap 20. When I turne to this place I finde Scaliger moves the question how it came to passe that Christ was permitted to sit and to teach among the Doctors in the Temple not being ordained Marke here an Ordination which was for publick teaching not for a power of civill judicature which Christ never assumed and how it came that both hee and Iohn Baptist were called Rabbi also he paralells one newly ordained among the Jewes with a young Bishop in the ancient Canons The next shall be H. Grotius annot in Evan. pag 329. When I turne hither I finde Grotius speaking thus Manuum impositio apud Iudaeos indicabat invocationem divinae potentiae ut alibi diximus unde factum est ut munia publica eo ritu conferentur etiam civilia ut Senatorum Sed in archisynagogis senioribus synagogae idem observatum unde mos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad Christianos transiit Here is an Ecclesiasticall Ordination to offices in the Synagogue which he distinguisheth from civill offices Lastly I turne to Itiner Beni pag 73. 74. Where I read of one D. Daniel Filius Husday called caput exulum unto whom the dispersed Jewes in severall Provinces have their recourse for Ordination of their Preachers or Teachers Hi omnes Israelitarum caetus ab exulum capite potestatem accipiunt sibi in singulis Congregationibus professorem concionatorem praeficiendi Nam ipsum conveniunt ut manuum impositione potestatem accipiant Was this Ordination now to a civil rule or judicature A Doctor or Professor in the Schoole and a Preacher in the Synagogue are here joyned as the common and ordinary rulers in the particular Assemblies of the Jews as L' Empereur noteth not in Benjam 148. 149. where he also cleareth that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chazan mentioned there by Benjamin was not a civill ruler but praelector concionator a reader expounder of Scripture See Buxtorf lex Rabbin at the same word Hic maxime oratione sive precibus cantu Ecclesiae praeibat praeerat lectioni legali docens quod quomodo legendum similibus quae ad sacra pertinebant And after he sayeth of this word pro Ministro Sacrorum passim
usurpations the liberty of Elections both by Clergie and people Their reasons are these among others Cum Episcopus Ecclesiae sponsus sit matrimonium quoddam spirituale inter ipsum Ecclesiam contrahatur necessario consensus Ecclesiae inâ—…ervenire debet And after Cum Episcopus solemniter a collegio eligitur confirmaturque servatá programmaâ—…um inquisitionum forma eò certe ma or est populi de eo existimatio magisque eum venerantur observant diligunt populares quam siipsis invitis obtrudatur Ideoque doctrina ejus lâ—…nge sructuosior est ad aedificandum multo efficacior Hinc tametsi Petrus Christi vicarius esset caput Ecclesiae tamen mortuo Iuda qui unus ApostoloruÌ„ erat caeteri omnes pariter eligerunt sors cecidit super Matthiam ut in actis Apostolorum legitur Lucius Pontifex Romanus vir sanctus Martyr qui Ecclesiae Romanae praesuit anno 154. ita decrevit Nullus in Ecclesiae ubi duo vel tres fuerunt in Congregatione nisi eorum electione canonca Presbyter eligatur c. The same thing doth Duarenus de Sacr Eccles Minist lib 5. cap 1. Confirme not onâ—…y from the ancient Canons but from the Election of Matthias Act 1. and that of the Deacons Act 6. CHAP. III. Whether Ordination be essentiall to the calling of a Minister THis question hath been thus stated in a little book intituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein the judgement of the reformed Churches and Protestant Divines is shewed concerning Ordination c. The negative part is there mentioned also in the Queries touching the ordination of Ministers written in opposition to the learned and much approved book intituled Ius divinum regiminis Ecclesiastici the same contraversie is touched upon frequently with more railing then reason by that furious Erastian who composed the Gralloe against Apollonius and cryes out that the world is abused with an empty notion of a pretended sacred Ministeriall calling which may be exercised by none but such as are thereunto called solemnly set a part and ordained This is the same thing which hath been formerly debated by Protestant divines against the Anabaptists and Socinians See P. Martyr loc com class 4. cap. 1. Aretius probl theol loc 63. The professors of Leyden Synops pur theol disp 42. Walâ—…us in loc com tom 1. pag 472. 473. Festus Hommius Specim controv Belgic artic 31. of the Lutherans Gerhard in loc com tom 6. cap 3. lib 1. Balduin de institutione ministrorum cap 8. lib 4. de cas consc cap 6. Brochmand synt theol artic de minister Eccles. cap 2. quaest 3. Stegmannus in sphotinianismo disp 53. The Sociniane tenent against the necessity of Ordination see in Socin tract de Eccles Nicol and tract de Eccles. missione ministi Yet the Socinans acknowledge it is fit for order and decency to retaine Ordination in the Church Peradventure many of the Sectaries of this time will hardly acknowledge this much I shall first of all premise some distinctions and considerations for the better opening of the true state and nature of this contravesie Next I shall bring the positive arguments and lastly Answer the contrary objections The particulars to be premised are these First the question is not whether Ordination be the only thing essentiall or necessary to the right calling of a Minister I have before pleaded for the necessity of the Churches consent I now plead for the necessity of ordination That ought to be no impediment to this nor this to that 2. Neither is the question whether imposition of hands be essentiall and necessary to the calling of a Minister Imposition of hands is a rite used in Ordination after the example of the primitive Churches of which more anone but the substance essence and formall Act of Ordination is another thing Therefore not onely the Lutheran divines but Calvin in 1 Tim 4. 14. Iunius animad in Bellar contr 5. lib. 1. cap 3. Bucanâ—…s loc com loc 42. Gersomus Bucerus and others distinguish between the act of Ordination and the rite used in that act M. Antonius de dominis lib 2. de repub Eccles cap 3. § 24. cap 4. § 13. 19. lib 3. cap 5. § 48. Doth also distinguish between the rite or ceremony of laying on of hands and the essentiall act of Ordination which he rightly calls missio potestativa a sending of one with power and authority VVhich agreeth well with Matth. 10. 1. Mark 3. 13 14 15. where we have first the election of the Apostles to their office He calleth unto him whom he would and they came uuto him Matthew sayeth he called unto him his twelve Disciples Luke 9. 1. He called his twelve Disciples together Here was an antecedaneous election or designation of the persons Thereafter followes the ordaining or constituting of them in their office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Mark and hee ordained or made twelve that they should be with him and that bee might send them forth to preach and to have power to heal c. Luke addeth after the calling together of the twelve that he gave them power and authoritie over all devils and to cure diseases and he sent them to preach c. VVhich sets forth the true nature and essence of Ordination that it consists in a sending forth of chosen persons with power and authority And this potestative missioun of the twelve is applyed not onely to power over devils and diseases which was extraordinary and apostolicall but to power of preaching which belongeth to the ordinary Pastor to call charge Pastors and Teachers are Messengers Iob 33. 23. and God hath committed unto them the word of reconciliation 2. Cor 5. 19. 3. Neither is the question what may be done in extraordinary cases when Ordination cannot be had or where there are none who have power to ordaine VVee read that Aedesius and Frumentius being but privat men became Preachers of the Gospell and converted a great nation of the Indians Likewise that when the Iberians were converted by a captive woman their King and Queen became Teachers of the Gospell to the people There may be an extraordinary calling from God where Religion is not yet planted nor Churches yet constituted It is altogether another case in a constituted reformed or reforming Church I adde with Peter Martyr that even those persons who set about the work of the Ministery extraordinarly or among Infidels if they can come at any who may ordain them in the usuall and right way they ought not to neglect the seeking of Ordination 4. Nor is the question of teaching exhorting admonishing reproving comforting one another or praying for or with one another in the way of a private Christian fellowship and and brotherly love For this belongs to the generall calling of Christians as they are Christians observing therein the rules of the word and there is no need nor use of Ordination in all this But the question is of the particular
plainly speak of supplying and making up such things as were yet wanting to those Churches and of ordaining Elders to Churches which wanted Elders Wherefore the ordinary reading and interpretation is retained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be understood of making or ordaining Elders even as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the like constituere praeficere to make or appoint rulers and judges by giving them power and authority to rule or judge So Asts. 7. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was not a setling and fixing of Ioseph in the government of Egypt as if he had been governour of it before for that was the first time he was made governour The fourth argument is taken from Heb. 5. 4. And no man taketh this honour unto himself but he that is called of God as was Aaron If yee would know what this calling was see vers 1. Hee was taken from among men and ordained for men in things pertaining to God The Socinian exception against our arguments from the example and practice of Ordination in the Apostles times namely that there is no such necessity of ordaining those who are to teach Doctrines formerly delivered and receaved as there was for ordaining those who bring a new Doctrine cannot here help them yea is hereby confuted for none of the Priests under the law no not the high Priest might teach or pronounce any other thing but according to the Law and the Testimony Deut. 17. 11. Mal. 2. 7. Yet the Priests were ordained to their office and might not without such Ordination enter into it And this was no typicall thing proper to the old Testament but hath a standing reason The Socinians therefore have another evasion from the words this honour restricting the Apostles meaning to that honour of the Priesthood onely Answ. 1. The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 need not to be understood demonstratively or signanter but indefinitly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the prepositive Article and so both the Syriak Interpreter Hierome Arias Montanus and the Tigurin version râ—…ad it indefinitly honorem not hunc honorem No man taketh honour unto himself but he c. See the very same words in the same sence Rom. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honour to whom honour not this honour So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Revel 21. 26. is not rendered this honour 2. Suppose it bee meant signanter yet our argument is valid Although the Apostle give instance only in the high Priesthood yet by analogie of reason the Axiome will hold in reference to the Ministery of the new Testament upon which God hath put so much honour that it is called a worthie work 1 Tim 3. 1. and worthie of double honour 1 Tim 5. 17. and to be esteemed very highly 1 Thess 5. 17. The Ministers of the Gospell are the Embassadours of Christ 2 Cor 5. 20. and the Angels of the Churches the starres in Christs right hand Revel 1. 20. 2 1. c. yea the glory of Christ 2 Cor 8. 23. And if comparing state with state the least in the kingdome of God be greater then Iohn Baptist and Iohn Baptist greater then any either Priest or Prophet in the old Testament Then ' its not onely as great but a greater usurpation for a man to take this honour of the Evangelicall Ministery to himself then it had been of old for a man to take that honour of the legall high Priest-hood to himself The fifth argument I draw from Heb 6. 1. 2. Where wee have an enumeration of the generall Catecheticall heads which was necessarly required in Catechumens before they were baptized and receaved as Church Members and where there was yet no Church planted these heads were taught learned and professed before there could be a visible politicall Ministeriall Church erected that the Apostles spâ—…aks to the Hebrews as visible Ministeriall Churches is manifest both from the particulars here enumerat and frâ—…m Chap. 5. 12. 13. 13. 7. 17. Now he exhorteth them to goe on unto perfection and not to be ever about the laying of foundations or about the learning of these Catecheticall principles the knowledge and profession whereof did first give them an enterance state and standing in the visible Church of Christ viz. 1. The foundation of repentance i. e. Conviction and knowledge of sinne by the law humiliation and sorrow for it with a desire of freedome for it 2. The foundation of faith in Christ for our wisdome righteousnesse sanctification and redemption 3. The foundations of Baptisme i. e. The abolishing of these diverse legall washings Hel. 9. 10. and the ordinance of the Christian baptisme for sealing the Covenant of grace and for initiation in Church membership Others say he speaks in the plurall because in those times many were baptized at once usually 4. The foundation of laying on of hands that is saith Bullinger on the place of the Ministery and of their Vocation Mission and authority given them So also Gualther in his Archetypes upon the place Tossanus pointeth at the same thing as principally intended in the Text Which agreeth well with that which diverse Divines make one of the marks of a true visible Church namely a Ministery lawfully called and ordained and professed subjection thereunto 5. The foundation of the resurrection from the dead 6. The soundation of the last judgement in which Christ shall adjudge the righteous to life everlasting and the wicked to everlasting punishment Matth 25. ult That which hath obscured and cast a mist upon this Text was the Popish and prelaticall confirmation or Bishopping of children which they grounded upon this same Scripture And this way goe the Popish interpreters expounding it of their Sacrament of confirmation Others understand the gifts of the holy Ghost which in those dayes were given by laying on of hands But it hath never been nor can never bee proved either that hands were layd upon all baptized Christians who were growen up to yeares of knowledge in these Apostolicall times or that the gifts of the holy Ghost were given with every laying on of hands in those times For the laying on of hands 1 Tim. 4. 14. and 5. 22. was not for giving the holy Ghost but for Ordination Wherefore I conceave that the laying on of hands Heb. 6. 2. Pointeth at the Ministery and their Ordination which was accompanied with that rite Many interpreters who extend the Text further doe not yet acknowledge that the Ordination of Ministers is a thing intended by the Apostle Which is the more probable if you read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dividedly with a comma betwixt which Erasmus inclineth most unto following the Greek Scholiasts So the Tigurin version baptismatum doctrinae ac impositionis manum So you shall finde seven of these catecheticall principals and after baptisme adde Doctrine that is a preaching or teaching Ministery and then the next head containes the necessity of a speciall calling and Ordination to this Ministery However read
full and perfect discovery who are approved who not is reserved to the great and last day and there is no company Assembly nor visible Church in this world without a mixture of Hypocrites yet surely the word of the Lord hath been and shall be so far fulfilled that in a great measure and according to the knowledge which the church can have of her members in this life there is in times of Heresies and Schismes a discovery made who are the approved Ones who not 2. We must remember t is not the scope of this Text to give us a note of distinction between these who are approved and all counterfits or unapproved Christians but between these who are approved and these who are the fomenters or followers of Heresies Thus they who are indeed approved of God continue in the truth of Christ grounded and setled and stand fast in the faith and contend for it and this is one of the characters found in all such as are approved And thus far saith Augustine are Hereticks profitable to the Church for by their meanes those who are approved of God and spiritual men are stirred up to vindicat open and hold foorth the truth whereby they become more manifest then otherwise they could have been Upon the other part who ever turne away from the truth and from the Doctrine of Christ and turne aside after Heresies do thereby infalliblely declare themselves to be unapproved whatsoever profession or shew of holine â—…e they have Whatsoever become of the white mark of these who are approved which also holds true as I have explained it most certainly this black mark cannot fail upon the other side and he who supposeth any person who is of a Hereticall belief and faction to be holy spirituall mortified and approved or one that walketh in the spirit and not in the flesh doth but suppose that which is impossible And I do not doubt but God is by the Heresies and Schismes of these times making a discovery of many unapproved unmortified Professors who pretended to Piety So that I may transferre to our time what Chrysostome observed of his owne lib. 1 ad eos qui scandaliâ—…ati sunt cap. 19. How many are there clothed with a shadow and shew of godlinesse how many who have a counterfit meeknesse how many who were thought to be some great Ones and they were not so have been in this time when so many fall off and make defection quickly manifested and their Hypocrisie detected they have appeared what they were not what they feigned themselves and most falsly pretend to be Neither is this a small matter but very much for the profite and edification of these that will observe it even to know distinguishingly these who are clothed in sheeps clothing not to reckon promiscuously those Woolves so hid among the true sheep For this time is become a fornace discovering the false Copper coyne melting the lead burning up the Chaffe making more manifest the precious Mettals This also Paul signified when he said For there must be also Heresies that they who are approved may be made manifest among you Vincentius Lirinensis doth also record to this purpose that when almost the whole world was infected with the Arrian Heresie some being compelled to it others cheated into it yet every true lover and worshipper of Christ was preserved pure from it CHAP. X. Of new Lights and how to keep off from splitting either upon the Charybdis of pertinacy and tenaciousnesse or upon the Scylla of Levity Wavering and Scepticisme T Is pleaded by some who pretend to more tendernesse of conscience then others that to establish by the Law of the Land a Confession of Faith or a Directory of the worship of God and of the Government of the Church and to appoint penalties or punishments upon such as maintaine the contrary Doctrines or practises is to hold out and shut the doore upon new Light That as the State and Church hath discovered the evill of diverse things which were sometime approved and strengthned by the Law of the Land so there may be afterwards a discovery made by the light of Experience and a further search of the Scripture to make manifest the falshood of those Doctrines which are now received as true and the evil of that Government and way which is now imbraced as good for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For satisfaction in this difficulty First of all I do not deny but most willingly yeeld yea assert as a necessary truth that as our knowledge at its best in this world is imperfect for we know but in part so it ought to be our desire and endeavour to grow in the knowledge of the minde of Christ to follow on to know the Lord to seek after more and more light for the path of the Iust is as the shyning light that shineth more and more unto the perfect day Prov. 4. 18. Secondly I acknowledge that this imperfection of our knowledge is not only in degrees but in parts that is we may know afterwards not only more of that good or evill or truth or error of which we knew somewhat before but we may happily come to know the evill of that whereof we knew no evill before or the good of that in which we knew no good before so may we come to know diverse truths which before we knew not Thirdly I acknowledge there is not only this imperfection but oft times a great mistake misunderstanding error and unsoundnesse in the judgement of Christian persons or Churches so that godly men and true Churches may come to know that to be evil which they sometime thought good and that to be false which sometime they thought true or contrariwise Which experience hath taught and may teach again Fourthly I confesse it is no shame for an Augustine to writ a Book of Retractations It is the duty not only of particular Christians but of reforming yea reformed yea the best reformed Churhes whensoever any error in their doctrine or any evill in their Government or forme of worship shall be demonstrated to them from the word of God although it were by one single person and one perhaps of no great reputation for parts or learning like Paphnuâ—…ius among the many learned Bishops in the counsell of Nice to take in and not to shut out further light to imbrace the will of Christ held foorth unto them and to amend what is amisse being discovered unto them Fifthly I also believe that towards the evening of the world there shall be more light and knowledge shall be increased Dan 12. 4. and many hid things in Scripture better understood when the Jewes shall be brought home and the Spirit of grace and illumination more aboundantly powred foorth We have great cause to long and pray for the conversion of the Jewes surely we shall be much the better of them But on the other hand the greatest deceits and depths of Sathan have been brought into the
well shall be saved as hath been observed he was a follower of Mahomet for Machomet having compyled his Alcoran partly out of the Jewish and partly out of the Christian Tenents and made it an hotch potch out of both that he might conciliâ—…t favour unto it among both hee held that every one who lives well whether Jew or Christian shal be saved he that holds a man may be saved what ever he beleeve may with as much truth hold that a man may be saved what ever he doe or howevâ—…r helive Thirdly it stoppeth the mouthes of Hereticks and Sectaries who call themselves the godly party Arrius Photinus Socinus Arminius and generally the chief Heresiarches which ever rose up in the Church have been cryed up by their followers for men of extraordinary piety as well as parts all are not sheep that comes in sheeps cloathing a false Prophet is a wolfe in sheeps cloathing Math. 7. 15. but it is added ye shall know them by their fruits mark by their fruits not by their green leaves nor faire flourishes let them pretend what they will we must beleeve the word of the Lord that one of the marks of those who are approved is to hold fast Gospell truths against Heresies 1 Cor. 11. 19. and by the rules of contraries those infected with Heresie are made manifest not to be approved If that which I have formerly asserted and cleared from Scripture be a truth as most certainly it is then it is no truth but a most dangerous and grace-destroying doctrine which some hold 1. viz. That it is to be much questioned whether any opinions or Heresies as they are called be absolutly inconsistent with beleeving in Jesus Christ and so damnable that is accompanied with eternall damnation but only that which is formerlie contradictorie to such a beleeving This writer who is one of the fomenters of the Scepticisme of this time makes much question whether any error or Heresie be damnable which doth not formally contradict this proposition that whosoever beleeves in Jesus Christ shall not perish but have everlasting life but I have shewed elsewhere that Heresies denying the God-head of Jesus Christ are accompanied with damnation and no marvell for whosoever beleeveth in Christ and yet beleeveth not him to be eternall God doth but believe in a creature and no creature can redeem us from hell nor satisfie infinite justice so are the Heresies concerning justification which hold that something besides Christs righteousnesse whither our faith or works is imputed to us to justification damnable if continued in Gal. 5. 4. that if by damnable Heresies we mean such errours as are of dangerous consequence and in this respect justly and deeply condemnable or censurable by men many who hold and publicklie maintaine damnable Heresies in this sense may have yea and some as farre as men are able to discerne de facto have true grace and goodnesse If he mean that such have true grace and goodnesse in that sense as David during the time of his continuing in the sinne of adultery or Peter during the time of his denying Christ had true grace and goodnesse that is that such doe not totally fall away from true grace but have the seed of God abidiâ—…g in them then hee pleadeth no better then as if one should say the sin of adultery the sin of denying of Christ are not damnable sinnes at least not inconsistent with true grace and goodnesse but if he will yeeld that errours of dangerous consequence which are justly and deeply condemnable are inconsistent with true grace and goodnesse in the same sense as grosse sinnes are inconsistent therewith that is that grosse and condemnable errors are inconsistent with the soules growing thriving prospering flourishing yea with any lively acting and putting foorth of true grace yea that grosse errors doe greatly and dangerously impare abate diminish weaken wound hurt and blast true grace and goodnesse and doe extremly grieve and in a great measure quench the spirit of grace Then he must also grant that to bear with or wink at grosse erâ—…ors is to bear with or wink at such things as are extremly prejudiciall obstructive and impeditive to true grace and goodnes 4. It is but an ignorant mistake and a dangerous soul deceaving presumption for a prophane loose-liver or for a close immortified and rotten hearted hypocrite to thinke or promise that he will stand fast in the faith and hold fast the truth without wavering Whosoever maketh ship wracke of a good conscience cannot but make shipwracke of faith too Hee that is overcome of a sinne may be overcome of an error too when he is tempted in that which is the idol of his heart Therefore let him who would have light from Christ awake from his sinnes Eph. 5. 14. Hee that hath not pious affections and thinkes his orthodoxe judgement will make him stedfast in the faith is as great a fool as he that thinkes to ride without a horse or a Captain that thinks to fight the enemy without souldiers or a Mariner that thinks to make out his voyage when his ship wants sailes 5. They that would have Church censures put forth only upon Hereticks Apostats or such as are unsound in the faith but not upon prophane livers in the Church which was the error of Erastus and before him of the Princes and States of Germany in the 100. Grievances the Originall of which error so farre as I can finde was from the darknesse of Popery for there was an opinion that the Pope might be deposed for Heresie but not for a scandalous life which opinion Aeneus Sylvius deâ—…gest is concilii Basil lib 1. confuteth they also upon the other hand that would have the censure of excommunication put forth upon loose and scandalous livers within the Church but not for those things which the reformed Churches call Heresies So Grotius annot on Luke 6. 22. and diverse Arminians diverse also of the Sectaries in England These I say both of the one and of the other opinion do but separat those things which ought not cannot be separated 6. There is cause to set a part dayes of fasting and prayers when Heresies and errors abound as well as when prophannesse and grosse wickednesse aboundeth in the lives of people Christ doth in five of his Epistles to the Churches of Asia to Ephesus Smyrna Pergamos Thyatyra Philadelphia take notice of false Teachers Sects and erroneous Doctrines commending the zeal in Ephesus against them blaming those in Pergamos and Thyatira for tollerating such amongst them incouraging those in Smyrna and Philadelphia by expressing his displeasure against those Sects No mention of loose and scandalous livers distinguished from the Sects in those Churches Either there were such scandalous livers in those Churches at that time or not If there were then observe Christ mentions not them but the false Teachers and Sectaries for although both are condemnable yet he takes speciall notice of scandals in Doctrine and
not to apply their power for reducing them If this be not to care for mens own things not for the things of Christ what is And must the Magistrat purchase or hold them quiet of the state at so dear a rate as the lose of many soules What saith Mr. Williams himself Bloudy Tenent chap. 33. It is a truth the mischief of a blinde Pharisie blinde guidance is greater then if he acted treasons murderers c. And the lose of one soule by his seduction is a greater mischief then if he blew up Parliaments and cut the throats of Kings or Emperours so precious is that invaluable Iewel of â—… Soule I could wish this written in marble or recorded upon the Parliament walls as the confession of one who hath pleaded most for liberty and tolleration from the Magistrat to soule murthering Hereticks and deceavers But if any Magistrates will not have respect to the honour of God and salvation of soules let them take heed to their own interest When the Church of Christ sinketh in a State let not that State thinke to swimme Religion and Righteousnesse must flourish or fade away stand or fall together They who are false to God shall not be faithfull to men It was a pious saying of Constantine Quomodo fidem praestabunt Imperatoâ—…i inviolatam qui Deo sunt persidi 'T is more then paradoxall and I fear no lesse then Atheisticall which Mr. Williams chap. 70. of the Bloudy Tenent holds viz. that a false Religion and Worship will not hurt the civill State incase the worshippers break no civill Law 4. That Socinian principle doth now passe forâ—… good among divers Sectaries that a man is bound to believe no more then by his reason hee can comprehend Mr. I Goodwin in his 38. Quaerees concerning the Ordinance for the preventing of the growing and spreading of Heresies quaest 29. tells us that if reason ought not to regulat or limit men about the object or matter of their believing then are they bound to believe these things concerning which there is no ground or reason at all why they should be believed As if this being understood of humane or naturall reason were an absurdity Divine Revelation in Scripture or thus saith the Lord is the ground or reason of believing or as School men speak the Objectum formale fidei But wee are bound to believe because of thus saith the Lord some things which we are not able to comprehend by our reason for instance The Trinity of persons in the God head the incarnation of the Sonne of God his conception of a Virgin the union of two natures of God and man in one person It is therefore a question tending of it self to the subversion of the Christian faith and so of piety which that Quaerist there propoundeth viz. Whether ought any man at least in sensu comsito to beleeve the deepest or highest mysterie in Religion any further or any otherwise then as and as farre as hee hath reason to judge it to be a truth The same writer in his Hagiomastix sect 90. tells us that this is sound Divinitie that reason ought to be every mans leader guide and director in his faith or about what he is or ought to beleeve and that no maâ—… ought to leap witâ—… his faith till he hath looked with his reason and discovered what is meet to be beleeved what not If this be good Divinity then Pauls Divinity is not good Rom. 8. 7. 1 Cor 2. 14. 2 Cor 10. 5. 5. That the onely right Reformation under the Gospell is the mortifying destroying and utter abolishing out of the faithfull and elect all that sinne corruption lust evill that did flow in upon them through the fall of Adam This is true Gospel Reformation saith Mr. Dell Serm. on Heb. 9. 10. and besides this I know no other And after pag. 11 Christ dying for us is our redemption Christ dwelling and living in us is our Reformation Again pag 12. For the taking away transgression for us and from us which is the onlie Reformation of the new Testament is a work agreeable to none but the Son of God as it is written His Name shall be called JESUS for he shall save his people from their sinnes whereupon all alongs he speaks much against Ecclesiasticall Reformation and pag 14. He adviseth the Parliament to lay aside their intentions how pious soever of the work of Church Reformation because they are men of war and the care of this work belongs onely to Christ the Prince of peace This Doctrine 1. Is destructive to the solemn League and Covenant of the three Kingdomes obligeing them to endeavour the Reformation of Religion in Doctrine Worship Discipline and Government 2. 'T is destructive to the Reformation begun by Luther continued and prosecuted by all thereformed Churches and by the Independent Churches as well as others 3. 'T is contrary to the example of the Apostles themselves and condemneth them as well as us for they did not only teach and commend to the Churches that Reformation which Mr. Dell calls the mortifying or destroying of corruption and lust or Christ dwelling and living in us but likewise an externall Ecclesiasticall Reformation and severall Canons concerning the Reformation of externall abuses and scandals in the Church as for instance that the Churches should abstaine from bloud and things strangled that two or three at most should prophesie in the Church at one meeting that the men should pray with their heads uncovered the women covered that young widows should be no longer admitted to serve the Church in attending the sick and that such widows must be at least 60. years old and the like 4. This Doctrine puts Jesus Christ himself in the wrong because he challenged the Churches of Pergamus and Thyatira for suffering and having amongst them these that taught the Doctrine of Bâ—…laam â—…5 Mr. Dell his doctrine openeth a wide doore to the tolleration of the grossest and most horrid Idolatries Blasphemies Abominations Iâ—… thousands in the Kingdome should set up the Masse and bread Worship or should worship the Sunne or should publickly maintain that there is no God nor any judgement to come nor Heaven nor Hell the Parliament ought not may not by his doctrine endeavour the reducing and reforming of such people or the suppressing of such abominations these offenders must bee let alone till Christ reforme them mortify sin in them which is to him the only Reformation now under the Gospell 6. And while hee appropriateth this Reformation to the time of the Gospell since Christ came in the flesh hee doeth by necessary consequence hold that there was no godly or mortifyed person in the old Testament and that we must not take Abraham Moses David Iob c. for examples of a personall Reformation or of true holinesse and mortification As this doth necessarily follow from this Doctrine so it seems to have been not far from his meaning and intention For pag 3. 4. speaking
that they shall constantly really and sincerly during all the dayes of their lifetime with their lives and fortunes stand to the performance of it And both Kingdomes have suffered the losse of their goods chearfully laid out their means and laid downe their lives resolutly in pursuance thereof At the Treaty of Vxbridge the propositions for Religion of which the confirming of the Covenant is the first and chiefest were acknowledged to be of such excellency and absolute necessity as they were appointed to be treated of in the first place and that no peace nor agreement should be till they were first agreed unto The same Propositions for Religion are yet set down in the first place amongst the Propositions sent last to the King as being agreed unto by the Parliaments of both Kingdomes And that now the Kings answer to the Propositions is delayed the house of Commons have thought fit to turne the Propositions into Ordinances to shew their constant resolution of adhering thereto and that they may be of greater force and receave the better obedience from the Subjects have converted the Propositions for civill matters into Ordinances and that their zeal and constancy may appear for Religion which is of greatest moment and wherein the glory of God and the good of his Church is most concerned it is desired that the Propositions concerning the Covenant may be likewise turned into an ordinance with a considerable penalty that so we may give some reall evidence that we do not sâ—…ek the things of this world in the first place and the Kingdome of Heaven and the righteousnesse of it in the last Much lesse that Demas like we forsake it as lovers of this present world Now the grounds and reasons for such an Ordinance may be these 1. It were a great unthankfulnsse to God if after sacred and solemne vowes made in time of our greatest dangers and when after our vowes God hath begun to deliver us and hath dissipated our Enemies we should now grow wearie of paying and performing those vowes We may say of the Covenant as the Prophet said of the laying of the foundation of the second Temple Consider whether from that very day God did not sensibly blesse us and give a testimony from Heaven to his own Cause and Covenant And now shall the Covenant which was our glory and ornament before God and men be laid aside as a worne or moth-eaten garment God forbid 2. If the taking of the solemne League and Covenant bee not enjoyned by authority of Parliaments under a penalty but left arbitrary this were an opening in stead of shutting of the doore unto as many as are apt and inclinable â—…o refuse and oppose the Covenant yea to as many as write or speak against it and maintaine opinions or practises contrary to it The impiety and obstinacy of such persons if not punished but connived at or tacitely permitted by the Parliaments involveth them and the Nation as partakers of the sinne and so consequently of the judgement Although the oath which Ioshua and the Princes of Israel made to the Gibeonites was made unadvisedly and without asking counsell from the mouth of the Lord yet some hundred yeares after being broken that breach brought a nationall judgement till justice was done upon the offenders How much more may a Nationall judgement bee feared if even in our dayes the contempt and violation of a most lawfull and sacred oath bee winked at Surely God will not wink at their sinne who wink at his dishonour Better not to have vowed then not to pay and performe 3. When King Iosiah made a solemne Covenant the effect whereof was a through Reformation the taking away of the ancient and long continued high places the destroying of Baals Vessels Altars Priests c. 2 Kings 23. through out he did not leave this Covenant arbitrary But he caused all that were present in Ierusalem and Benjamine to stand to it 2 Chron. 34. 32. In all which he is set forth as a president to Christian Reformers that they may know their duety in like cases 4. All who did take the solemne League and Covenant are thereby obleiged in their severall places and callings and so the houses of Parliament in their place and calling to endeavour the extirpation of Popery Prelacy Heresie Schisme Superstition and Prophannesse How is this part of the oath of God fulfilled if the Covenant it selfe made for the extirpation of all these be left arbitrary 5. The Vow and Protestation was not left arbitrary For by the vote Iuly 30. 1641. it was resolved upon the question that whosoever would not take that Protestation are declared to be unfit to bear any office in the Church or State which was accordingly published But the solemne League and Covenant must be at least more effectuall then the Protestation for the narrative or preface of the Covenant holdeth forth the necessity of the same as a more effectuall means to be used after other means of Supplication Remonstrance and Protestation 6. This same solemne League and Covenant was not in the beginning left arbitrary for some members were suspended from the house for not taking it And in the Ordinance 2 Feb. 1643. it is ordained and enjoyned that it be solemnly taken in all places throughout the Kingdome of England and dominion of Wales And withall in the instructions and orders of Parliament then sent into the Committees it was appointed that the names of such as refuse it should be returned to the Parliament that they may take such further course with them as they shall thinke fit In the Ordinance of Parliament for Ordination of Ministers both the first and the last Ordinance the person to be ordained is appointed and obleiged to addresse himself to the Presbyterie and bring with him a testimony of his taking the Covenant of the three Kingdomes Again by the ordinance for election of Elders dated the 19. of Aug 1645. No member of any Congregation may concurre or have voice in the choosing of Elders but such as have taken the Nationall Covenant 7. In the first Article of the Treaty between the Kingdomes signed Novemb 29. 1643. 'T is agreed and concluded that the Covenant bee sworne and subscribed by both Kingdomes not that it shall bee taken by as many as will in both Kingdomes but that it shall bee taken by both Kingdomes How shall this be performed if it bee still left arbitrary 8. In the Propositions of peace 't is plainly supposed and intimated that the taking of the Covenant shall bee enjoyned under some penalty Otherwise we have not delt faithfully neither with God nor man in tendering that second Proposition to the King concerning his consent to an act of Parliament in both Kingdomes respectively for the enjoyning the taking of the Covenant by all the Subjects of the three Kingdomes with such penalties as by mutuall advice of both Kingdomes shall be agreed upon 9. If other Propositions of peace be turned into Ordinances