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like acclamations ? Let my Lord King Fen
might wę. 4.. 2 Kig: 17. per tot. And finally by the fieçuent interruption,
reformation in the old Testament, these its rhidefriable
Priest-ridden people.) to go up to Jerufalem (the habitation of tyrants,malignants, & will-worshippers.) This plot takes with all, or most part of the people, except the Priests and Levites. 2 Chron. 11. 13, 14, 15. few being of Davids mind, not to serve God with what cult them nothing , 2 Sam. 24. 24. But 'tis no mata ter,'twas the Clergy (pettogarive creatures) who were discoui-tented; aud the opposing of this blessed reformation so much, would make the Laity favour it the more; they were afraid of their parsanage barns, but who carei, now the proprietor fball have his cith gratis, or buy it cheaper of the new minift:
ly. 1 King. 12.31. Had we lived in those dayes, how might we have heard each village ecchoing to other, with these or the
., Let it be inscribed upon exerlasting, monuments, impenetrable by the sharp teeth of all devouring tinre, tha Firobcam and freedom are twins of a year ! date all publick evidences froni his entrance upon the government, as the first year of Israels li-, berty by Gods blesing, restored ! O, happy, Prince ! O tender Father! O blesed People ! bad any, the food atche elbow of God, while he was measuring out the several successio:is of times, he would had it been in his power, elected to have ferved his geriefation under so sacred a regiment ! Jong, and long live Ferobrana, Jeroboam, Jeroboam ! But let Jeroboamites rejej ce-11, Jereboan, and walk.fr qwhile in tbe sparks of this fire, which their fins bave kindled. God doth neither approve of the refors matinn, 1 n, of the reformer, and it will not be ling tre he shew his difieke of both; partly in the extirpation of Jersbeams family, 19,14 and branch, whileft be ww Scarse cold in his gruz. 1 King. 15. 29. ad fin, 29. parily.in frinting the characier of walking in the wayes of, Jeroboam, upon men, destinated to
, nargidable ruin. 1 King. 15, 34 proof partly in the we'nigh_perpetual cepresian-of this people under forreia encraies, or, intestine feudstill camed into an bisherta unredeemed Capiiritz. 1 King. 16. 16. and ver. 22. 1 King. 20. af, ikeir civil gizer.ment, fır: whole liablishment this.state religion 2.48at first inzquierl. 1 King. 1.2. 377: This was the only popular and yet iç carried a fairer face thennioit fucçeçding Popular res formations, Feraboam (whom no body in his dayes durft style beneath a King) being a party in it: And he mightitouch, the Prophelie of Atziak the.Shilomipe, that it was the Lords pleahure to raise him to that dignity i king. I1, 29. ad fin. 32. so
"Wretchedly falfe (as to this example) is Henderfons bold afferStion, he faith ; though reformation by the body of the people is more Hendersons feimperfeli (vit. then regal or facerdotal) in respect of the inftru
1. concerning iments, or manner of proceedin, jet for the most part it is more puere the reformati
in its effet, and product. An affektion, wherein 'as the arithor on of 1 cligi. never consulted with St. Paul, Rom. 3. 8. And nyt rather as weon.
be flandırıufly reportéd,' and as fime affirm that we fay let us do evil,
2. The civility, and fincerity of Uzza's ilitentions were fo visible, or at leaft so apprehended by David, that unto him the divine proceedings again ft Užza sounded harshly, and were displeasant
3. Neither the feeming neceffity, nor Vzza's intentions, vor Davids good opinion of them, coild put a barr to Godsdil. pleasure, but he strook him there for his error or temerity, and there he died before the Ark of God, his crime and punishment, naming the place of execution Perez Vaza, or the breach upon Uzza in terror to all after attempters to fin“by his example; Tiegle&ters' and wavers of known duty may pretend neceffity, good meaning, and the favour of good men, but with what hazard this one instance is fufficient to inform them.
4. That the procuring of a pure & through reformation (such this bringing back of the Ark in Davids time was Chr. 13. 3:) the holy, and ever 'bléffed God, is careful not to use any in-... "fruments promiscuouslý húddled together by popular tumults, but those who have the clearest warrantzi and authority in his
Word, to do his work. A like truth with this concerning Uzza is i Sam. 2. 34, 35. (and I wonder neither of then made impression upon the consciences of Amesim, Henderson, and other the like brazen trumpets to popular sedicions) where we read, that when the prodigious fins of Elie's fons (the Priests) provoked God to uleextream feverity against their whole family, he doth noc threate i to raise up the people, to reform the Priesthood, but promiseth that he will raise him up another
'Tis granted the Christian ministry is not now confited as the manner of the Jewish was, into one family, or tribe neither is oux Church reforming of (as theirs) limited to one nation, but if when the vineyard was the Christian thus either way e closed, God left the reformation of ecclefiaftin Church.
cal corruptions, if not solely, yet inexclusively to the chief Ma
giftrate, and sons of Levi (his first Committees for the custody of that discipline) how much more forcibly doch it conclude in this state of the Church, that duly ordained Officers be convened under the authority, and protection of Christian Princes, about the determination of matters of like nature.
First, Because Christian Kings, as nursing fathers, may chal lenge the fame authority in our Churches, as the Jewish Kings exercised in their Church, because the Polity, or external admi:iftration of discipline is (even Presbyters being Judges) lo
much alike in both : Witness the London Presbyters, they lay ; Fus divin. What Grotius Jaith, that the government of the Churches of Christ I par pag. was conformed to she pattern of the Jewish Synagogue, is true in ma
Secondly, Because the first Christian Emperours, and Kings Read Bp. had this power peaceably allowed them, neither can they now Jewels de fence of his be excluded but a Pope steps immediatly into their place, or Apology a
which is worse, many, gainst Har
Thirdly, Because cach Church now grieved, or corrupted, ding, pag.691. hath not only a liberty as the Jewish had, to convene all her, and seq. Lonown Officers (some whereof at least may be rationally
, adjudged to be as much fpirited with a zeal for reformation, and have, or ought to have more reforming abilities, then the rest of the people.) But also (which the Jews had not) hath priviledge to assemble with her lifter Churches in general, or other Synods to ease and reform her self. And why should not we rather expect Christs presence, and submit to its di&tates in such assemblies, fince he hath promied it. Mat. 18. 17. Mat. 28. 19, 20.
And the Apoftolical Church practised it, A&. 15. 6. And the Apostles, and Elders came together for to consider of this matter, then to await an extraordinary call, and assistance to a promiscuous multitade, who however they come together (even their advocates, and patrons being Judges) they cannot assign a wera rant, or example of Scripture for their dire&tion. This shall conclude our third reason againk thetemporarinets of ChurchOfficers in this second limitation, and expofition of the word temporary.
Fourthly, Who ever have in these dayes ftood to an extraordinary call, they neither have the gifts, nor do Fourthly, the works of them who are accounted extraordinary Officers in her parenthe primitive Church.
dinary officers neither have the gifts, por do the works of those who were formerly accounted extraordinaiy. First, They have not their gifts. Amelius faith the former, First, they
have got their extraordinary Officers had extraordinary gifts, and assistance to
gifts. minister without error ; what gifts, and arástance the first
Habent doo Church-Officers had we dispute not, this we do deny that na do affifenAmesius, or any for him can maintain those to be thus qualified, tiam extraorwhom in that very Chapter he calls 'extraordinary Officers
dinariam, ita raised up of latter times, or fince the reformation begun by miniftrent. A
ut fine errore Martin Luther in Germany. W lebius gives a more particular mes. medull
. account of their gifts, he saith they were prophesie, tongues, and lib. 1. ca. 33. miracles. Buit where, or in whom shall we find then, or any
Scd. 25. of them in these dayes. The London Divines abate one of these Theol. lib.I.
Compend. thiree, they fay; He might be an extraordinary Officer who did not ca. 26... work miracles, they instance in John the Baptist; were it not for the sake of others, I could turn this over with a fhort answer, 1 par. p. 116. and say what am I concerned in their contradi&tions? But least the Enthusiast take sanctuary at it, I dispute its priviledge. That John the Baptist wrought no miracles, is confessed, but there may be several reasons given for it; & why it is not to be drawn intoajustifying president of the want of those gifts, in any now pretended extraordinary Officer : For John was the immediate forerunner of Christ; that the Mefiah should come, was the constant and ordinary belief, and at this time the raised expectation of the Jews, unto whom he preached, and affirmed de fało that he was come. This was a more direct way to prove his doctrine, then working of mirales ; for miracles may be feined, in his preaching could be no deceit; Ifhis Auditors turned to their Bibles, and found what the antient Prophets
predi&ted concerning the Meffieb: verified in Chrift, they had reason to beleive their Preacher, otherwise they might reject both as deceivers : This if I'mistake - netgi isa realon assigned by the holy Ghost, why John wrought no miracles; Joh; 10, 41. And maxy reforted unto him, and said, Jobre indeed Wrought no miracles, but all that he said of tbis man were true ;: how soon John (pake of Christ, and how he prote&ts himself under the wings of his authority, when questioned for doing somewhat reputed extraordinary; appears by Joh. 1. 25, 26, 27. And they asked. bim, and faid:; bphy: baptizest-thou then?, ifihou be not the Christ, nor Elias xor that Prophet, John answered them saying, I baptize
you with water, but there ftandeth one among you, whom you know not, be it is, &c. The sum of all this is, John was a cryer, } or Herald. Joh. 1,225 who gave notice of the coming, and ap
proach of the longed for Saviour ; whose message could be no
T otherwise copfirmed then by. Chrifts presence : Miracles would -1.9do no good without it, and were needless with it. Perhaps al
fo our Lord referved those largesses of the divine bounty to be distributed among the people by his own hands, or the hands of his Apostles, after he was more publickly known. We expe&t cherefore from our now pretended extraordinary Officers to minister without errour, Prophesie, and work miracles (all which in the judgment of their favourers are requisite qualifications in an extraordinary Officer) or, we cannot, we will not own them.
Secondly, They do not do their works. This is by far a Secondly, more certain way to judge of the order of Officers, then gifts, they do not do for gifts may be divers, works must be the lame; and all that their works. we have said concerning them in the foregoing Paragraph, is to
be reduced to the force of an argument, arising from the colicessions of our opposites : But we shall by and by digress, return we therefore into pur way a now pretended extraordinary Officers, do not do the works of formerly presumed extraordinary Officers. The Apostles and Evangelists preached, baptized, and mainly endeavoured to build Churches, where no foundation was already said to their hands, and to preserve settled Churches in order and unity. But our extraordinaries, if they break down the carved works of Gospel order in con. stituted Churches,
with axes and hammers (instruments of vio. lence of the readiest execution) are instantly baptized by their Party into the name, and confirmed in the Office of an Evange. list, or an Apostle. The good works of real Apostles and Evan.