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exorbitancies, when indi&ted of contradi&tion, and opposition unto Scripture, then to say, There is no Scriptural Example suitable unto the present case or time? If at any time corruption leave the Church a Cbaos, and confused lump, why may she not aswel be formed by Papal as Popular discretion? Besides 2. Machiavilawhat a wide breach doth this sulphurous notion tear in the walinism. of the Vine-yard? What! Is not the Church sufficiently in danger by Polititians framing of Trojan Horses for her Ruine, but her pretended Reformers must trap them with the gay title of Reformation, and Restauration of Religion, and suffer then to surprize her greateft ftrengthsas Palladiums, and excellent Inventions of a propitious Deity. If the multitude may make a Ministry, Machiavils fons in the multitude will make ad unniake Ministers, till they have made all Religion subservient to Reason of Şcate. Furthermore, what mischievous Se 3. The worst ducer can want a warrant for his actions, how extraordinarily Exorbitancies wicked soever they are ? If his perverts once sign his Commisti- of the most

mischicvous on, how vain are all after-disputes and arguments ? his inward,

Seducers. call is from God, his outward from the people, to whom all be longs in care of Apostacie : Be his party powerful who dare gain-lay him? be it weak, how ready is this reply, The Faithful who always are the least number, acknowledge his heavenly milHicnin their subnįssion to it; and the oppolition which he and they meet with from the ungodly multitude, ought to be interfreted an additional confirmation to his call, since all past Lawgivers and Reformers met with the like: dares any filly soul come against him with the sling and stone of Scripture observe how this Goliah defies them. ?Tis for ordinary Officers to conform to Scripture president, what others accompt his sin, he esteems to be his glory, namely his administration of holy things without an ordinary call ; for otherwise he could have no testiniony to his extraordinary mission, Scripture containing no example of the Restauration or Reformation of the Ministry, after a general A postacie. These are bad fruits of a cursed principle, but these are worse in the bud,for since scripture tells us not who or what shall be Judge ofthe time of the coming these of Extraordinaries, nor whether the Church stand in need of them,yea or not; What Star can dire&t us to their Cradles? What person was; or should be present at the issuing forth the Fiats for their so long dormant Commissions, and sealing of their patents ? Unto what number of Extraordinaries those new Commissions shall be limited ? Who will, as in Jeroboam's time, may fill

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qblame herdeiit Presbyterian Definitions examined. hid kand, or consecrate himself an extraordinary Officer. Ard asfaltas justice; or death cut off one of thole Hydra's heads, another will arise in its fread; for why, may not what hath once 'been be again? Can that Church, which admitted, 'de, Thut

the door against another extraordinary Officer? Apoftacy, and -corruption was brought into the Chtrrch by many ħards, how

bari they be carried out by a few? When reditiðirš malecona Betwixt ferits, 'as (a) the African Schismaticks in St. Cyprians "cime; (b) the second

Arius, Aerous, and others afterward hedge up the ordinary and third Century,

way, becaufe is not broad 'enorigh to bear their ambitione. 6 betwixt the -Ametus dịaws their special plea, and admits them, (inte Antithird and thrilehatki, or they say he bath abused it, to stop it up.

and lay fourth Centu- out, alid walk in another. Dare any saticily dema:id a fight of ry:

their Commiflions? they say shew the old cancelled, they will produce their new Letters Patents; Otherwise what 'was "valid for Zuinglius, &c. is the same for them. The Gospel is a mystery and why

may not they(extraordinary nembers of itsmyfteriolifely have, as-every common science, 'the allowdifpute may be tolerated. Prove a Tiinity, discover where Lazarus his soul was, wheir his body lay four dayes in the grave, di how the eternal God could be borni in time, take flesh, and diell' among us, they will sensibly, and Nationally, make out ply, 'tis because you want'it that you do'nbt see the latter. Wounded men mult tiuft their

Chyrurgións eye and art, and a corrupt . Chinch-ftáte ( as God knows ''they live in, and diethe blare of the Peltisential humou) muft truft 'her refore miers, though extraordinary in their call, and in their courses : Honest Socinus would liever have attempted the reformatiou of the reformation, had not much been wanting, so truly is it affirmed by his followers.

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Totaruer Babylon dirrepit te&ta Lutherus,
Calvinus muros, fed fandamenta Socinus,

Ssein the groundwork, thus while Róme doth fall. The glorious title of Reformation, and bdiousness of Apcfáty, leads tender fpirited nfen any' whither Even as harnılcss twigs : Vfobdifteri! Who cau

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more likte knigh to Christ ?But because hypochuifie, Sunworthy
designsmai pretend reformation, & Apoftates.cèy out of Apoltat
cy,the most guilty,being usually the moft-clamorous, and it were
to no purpole for the Walfto put on sheeps clothing, unless he
hoped be Thould be taken for a very fheep; therefore may all
foter minds be pleased to accept ou Saviours advice, to bewave
of disguised Wolvesand to couple prudence with their fince
rity. Theseguides will foon discovers that as a prepofterous
disposition of the same parts will not conform an artificial frame
to its primitive composure, so neither, can one, and the same
Church he formed by the Ministry, and, reformed by the mul-
titude: For Reformation is the reduction or bringing backofia Smeets
zed thingan or state, unto its first and original epriftitution. This is

eormation in general, and such ought Churchreformation to
be; for all endeavours wide of that scope (be the Church state
never so vicious, or our pretensionsnever (aspecious) are not
a resojmation, and setting in joyļit what was dislocated, but a
deformation, and ftraining of what is strong and wel.fety and
inevitably rendeth to the diffolution of the whole frams, A The
work of grace in the heart is sometimes phrased, Byvrenepal,
Col. 3. 10. femetime by, being born again, Job. 3. 3, sometime by
being formed again, Gal. 4.19, All which is done by restoring the
Jame Image of Godailyrighteorfness, Of Ephef. 4.23. mherein

Adam was at first crested. 19 This truth is equally verifiable of all
the members joyutly, aíld in society, as of any of them several-
ly, due regard being had to their several forniations and con-
fiqutions; fo that as particular reformation nịuft, answer to
particular formation, fo muft general reformation answer to
general formations so that Amesius is to prove, that the pri-
mitive Chrch was formed without a ministry, ere he cantruly
affert, that the present Church may be refornied by the mul
titude.

We read in the old Testament of the formation of the Jew- Fisthly ish Church, and of her reformation after several Apostacy's. contrary to

the manner of But the cheif Magistrate, and the chief Priest, who were ine

reforming of strumental to make; were alwajes injployed to mend that frame. the Jewiń Thus she was at firft formed by Moses and Aaron', afterwards Church. reformed by David and Zadek, after Sauls Apogacy.d death,

Chioa. 24. 31. by Fehosaphat and Amariah, after Iehoboamsa defe&tion, and Afa's partial reformation, 2 Chron. 19.-11. by Frash and Jebajada, after Athaliahs usurpation. 2 King. 12. 879. by Hezekiah and Azariah, after Abaz his abomination 2 Chron. T 2

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gh 10. by Jofish and Hilkiah, after the dreadful revolt under Manaffeb and Amon, when the bare finding of the Book of the Law, occafioned matter of admiracion and amazement. 2 King. 22. 4. ver. 8. by Zerrubabel and Fohua, at the Jews first return from Babylon ; Ezra,3.2.and by Nebemiah,& Eliashib after wards, Nehem. 3. 1. I freely acknowledge that the cheif Magistrates from Mofes downeward did hold their own, and keep their Aarons under, the chief Priests being in this as in many other things, types of Christ, who was fubje& unto Cafar. Thus did Mofes. Numb. 12. 1. ad fin. 10. Thus Solomon. 1 King. 2. 26. Thus Nehemiab. Nehem. 13. 8. and ver. 29. 30. This the Magiftrare did in his political capacity, and he did fomewhat else, either in an ecclefiaftical capacity, or as fupreme governour of the Ecclesiastical Polity; namely, dirett in the prudential adminiftration of Church matters. Perhaps he did not doit separate from the Priest, but we know not what part the Priest acted, for the Prince is solely named. Thuis David, 1 Chron. 24. 3: Thus Hezekiah. 2 Chron. 31. 2. l' And no solid reason can be given, why this flower should not be wreathed within their Scepters, it being so influential upon civil peace, and offuch a nature whereof may be said by the change of one word, as David did of Shew bread, it is in a manner Civil, The high Prieft hand as his common, fo his pes culiar works; the former hath been spoken to, and may be farther evidenced by Dent.17: 9, 10, 11 2 Chron. 19. 8, 9, 10.

The latter appears by, 2 Chron. 26. 16, 17. My defign in all • these instances is not to exclude any, who are warranted to fit,

and affift under the Prince, and chief Priest in those Assemblies But to prove the Lords care of maintaining the dignity,and distinctness of his own Ordinances, even after most fearful-Apostacies ; for such most of the forementioned infta ice; do Co:1cern ; and let me a:ld,who ever acted with, or under the Prince & chief Priest, nothing was done without them.But contrariwise their exclusion from any conventio,pretending to the highest, or most glorious reformation, was interpretatively Gods negative voice not pafung,or approving the acts of those assemblies. For itikance: The lower rulers, and inferiour clergy,associate with Corab, Darbin, and Abiran, Nimb. 16. 1.2. (the only pattern of an attenipted,bur uneffected Presbyterian governnient in the whule Bible) rile up against Mulės and Arron, pretending both

tore orm, and that they were so reformed, and holy, as Mules & : Aurons power was too great to be endured. Num. 16.3. je take

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did desire the fame thing but too much upon youi It went to the heart of Corah and his complices, that Mofes and Aaron, not themselves were settled ix it. But did tbe lord pass this act with the Royal affent? nn, he takes but tillte next morning to deliberate upon it, ver.5. when he makes them such prodigious examples of fuccefless sebellion,as a fa!i&tified heart caimot read their story without trembling; or a gracious ear hear it without tingling; the Lord dring a new thing, or (as the margent more exprelly from the original) creating a cres! ure.ver. 30. i. e. making a Judgment, as it were of fet purpose to revenge their wickedness, the earth opening her month, and swallowing them up quick, whereby at once he signified, not only his present indignation against them, but what others areto expect who fin according to their example. It continuing a truth unto the period of divine Revelation in a written word, that the adjunet of Corahs gainsaying is perishing. Jade ver 11.

Befides an ufurping prince (Jeroboam) and the body of the people (or the ten tribes) set upon what no doubt, they called a through reformation; 'twas so in the language of some latter times, for the true Magistracy and Ministry was voted down,reason of state: discovering no other way to strengthen a crack’t title,

! ring a tottering Crown upon an Úlurper's head, but a changeof the old worship: That (away with it) learned obedience to God and his lawful Vice-gerent, and Priests. And above all filly conscientious fouls would hanker after Davids house, s King: 12. 26, 27, if it were continued. Belides

, what might be could Jeroboam have upon the people? how could it be expected tha they fhould itick to him in the plungeof his fortunes, unless they were engaged in rebellion, and Apostacy sa deep as he ? could he once make them break the bonds of theie old, no doubt they would fight resolutely for the liberty of their new conscience? Wherefore Jeroboam, and his Abitophels must come together, take councel, and what is the advice? why, to endeavour by some popular infinuation to make the tribes out of love with what from Mofes downlward, until this day had been their Religion. This is suggested by publick Proclamation, 1 King. 12. 28. It is too much (Rabh it notes a greatness in 27. quantity, or quality too long, and too tiresome, the way, too much, and too expensive the worship,both prevalent arguments

with an idle or covetous heart) for you.) Jeroboam could do it & himself, but good mai! he studied the ease-of the King and

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