more like & nigh to Chrift ?But becaufe hypochife, & unworthy designsmay pretend reformation, & Apoftates cry out of Apolar cy,the most guilty, being usually the moft clamorous, and it were to no purpose for the Wolfto put on fheeps clothing, unless he hoped he fhould be taken for a very fheep; therefore may all foter minds be pleased to accept our Saviours advice, to beware of difguifed Wolves, and to couple prudence with their fince rity. Thefe guides will foon difcover, that as a prepofterous difpofition of the fame parts will not conform an artificial frame to its primitive.compofure, fo neither can one, and the fame Church he formed by the Ministry, and reformed by the multitude: For Reformation is the reduction or bringing back of a freets. zed thing, or state, unto its first and original conftitution, This is +eformation in general, and fuch ought Church reformation to be; for all endeavours wide of that scope (be the Church state never fo vicious, or our pretenfions never fofpecious) are not a reformation, and fettings in joynt what was diflocated, but a deformation, and ftraining of what is strong and well fet, and inevitably tendeth to the diffolution of the whole frame, A The work of grace in the heart is fometimes phrased By renewal, Col. 3. 10. femetime by being born again, Job. 3. 3, Jometime by being formed again, Gal. 4.19. All which is done by restoring the Same Image of Gode in righteousness, &e Ephef. 4.23 mhenein Alam was at first created. This cruth is equally verifiable of all the members joyutly, and in fociety, as of any of them feveral ly, due regard being had to their feveral formations and conflitutions, fo that as particular reformation must answer to particular formation, fo muft general reformation answer to general formation; fo that Amefius is to prove, that the pri mitive Chrch was formed without a ministry, ere he can truly affert, that the prefent. Church may be reformied by the mul titude..

A

"

the manner of

We read in the old Teftament of the formation of the Jew Fifthly ifh Church, and of her reformation after feveral Apoftacy's. contrary to But the cheif Magiftrate, and the chief Prieft, who were in reforming of ftrumental to make, were alwaies imployed to mend that frame. the Jewish Thus fhe was at firft formed by Mofes and Aaron, afterwards Church. reformed by David and Zadok, after Sauls Apoftacy and death, 1 Chron. 24. 31. by Febofaphat and Amariah, after Rehoboams, defection, and Afa's partial reformation, 2 Chron. 19. 11. by Feafh and Febejada, after Athaliahs ufurpation. 2 King. 12. 859. by Hezekiah and Azariah, after Abaz his abomination 2 Chron.

A

31. 10. by Jofiah and Hilkiah, after the dreadful revolt under Manaffeb and Amon, when the bare finding of the Book of the Law, occafioned matter of admiration and amazement. 2 King. 22. 4. ver. 8. by Zerrubabel and Fofhua, at the Jews firit return from Babylon; Ezra.3.2.and by Nehemiah,& Eliashib after wards, Nehem. 3.1. I freely acknowledge that the cheif Magiftrates 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 Chrift, who was fubject unto Cafar. Thus did Mafes. Numb. 1 1. ad fin. 10. Thus Solomon. 1 King. 2. 26. Thus Nehemiah. 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 Ecclefiaftical Polity; namely, direct m the prudential adminiftration of Church matters. Perhaps he did not do it separate from the Priest, but we know not what part the Priest acted, for the Prince is folely named. Thus David, 1 Chron. 24. 3. Thus Hezekiah. 2 Chron. 31. 2. And no folid reason can be given, why this flower fhould not be wreathed within their Scepters, it being fo influential upon civil peace, and offuch a nature whereof may be faid by the change of one word, as David did of Shew bread, it is in a manner Civil, The high Prieft had as his common, fo his peculiar 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 thefe inftances is not to exclude any, who are warranted to fit, and affift under the Prince, and chief Priest in thofe Affemblies? But to prove the Lords care of maintaining the dignity, and diftinctness of his own Ordinances, even after most fearful Apoftacies; for fuch most of the forementioned inftances do concern; and let me add,who ever acted with, or under the Prince & chief Prieft,nothing was done without them.But contrariwise their exclufion from any Convention,pretending to the highest, or moft glorious reformation, was interpretatively Gods negative voice,not paffing, or approving the acts of thofe affemblies. For instance: The lower rulers,and inferiour clergy,affociate with Corab, Darban, and Abiram, Numb. 16. 1.2. (the only pattern of an attempted,but unaffected Presbyterian government in the whole Bible) rite up against Mofes and Aaron, pretending both to reform, and that they were fo reformed, and holy, as Mofes & • Aurons power was too great to be endured. Num. 16. 3, jetake

too

too much, &c. (not too much in its own nature, for thefe Rebels did defire the fame thing)but too much upon you. It went to the heart of Corah and his complices, that Mofes and Aaron, not themselves were fettled is it. But did the Lord pass this act with the Royal affent? no, he takes but tillhenext morning to deliberate upon it, ver.5. when he makes them fuch prodigious examples of fucceflefs rebellion,as a fanctified heart cannot read their story without trembling, or a gracious ear hear it without tingling; the Lord deing a new thing,.or (as the margent more exprefly from the original) creating a creature.ver. 30. i. e. making a Judgment, as it were of fet purpose to revenge their wickednels, the earth opening her month, and swallowing them up quick, whereby at once he fignified, not only his prefent 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 adjunct of Corabs gainfaying of perishing. Jude ver 11. Befides an

ufurping prince (Jeroboam) and the body of the people (or the ten tribes) fet upon what no doubt, they called a through reformation; 'twas fo in the language of fome latter times, for the true Magiftracy and Miniftry was voted down,reason of state difcovering no other way to ftrengthen a crack't title, or fett b ting a tottering Crown upon an ufurpers head, but a change. of the old worship: That (away with it) learned obedience to God and his lawful Vice-gerent, and Priefts. And above all filly confcientious fouls would hanker after Davids house, 1King. 12. 26, 27. if it were continued. Befides, what might could Jeroboam have upon the people? how could it be expected that they fhould ftick to him in the plunge of his fortunes, unless they were engaged in rebellion, and Apoftacy sa. deep as he? could he once make them break the bonds of their old, no doubt they would fight refolutely for the liberty of their new conference? Wherefore Jeroboam, and his Abitophels muft come together, take councel, and what is the advice? why, to endeavour by fome popular infinuation to make the tribes out of love with what from Mofes downward, until this day had been their Religion. This is fuggefted by publick Proclamation, 1 King. 12. 28. It is too much (Rabh it notes a greatness in quantity, or quality too long, and too tirefome, the way, too much, and too expenfive the worship,both prevalent arguments with an idle or covetous heart) for you.) Feroboam could do it himfelf, but good ma! he ftudied the ease of the King and

T 3

Prieft

4

Priest ridden people.) to go up to Jerufalem (the habitation of tyrants,malignants, & will-worfhippers.) This plot takes with all, or moft 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 caft them nothing, 2 Sam, 24. 24. But 'tis no matter,'twas the Clergy (perogative creatures) who were difcontented, aud the oppofing of this bleffed reformation fo much, would make the Laity favour it the more; they were afraid of their parfonage barns, but who cares, now the proprietor fhall have his tith gratis, or buy it cheaper of the new minifty. 1:King. 12.31. Had we lived in thofe dayes, how might we have heard each village ecchoing to other, with these or the, like acclamations? Let my Lord King Jerobeam live for ever. Let it be infcribed upon everlasting monuments, impenetrable, by the fharp teeth of all devouring time, tha Jerobeam and freedom are twins of a year! date all publick evidences from his entrance upon the government, as the first year of Ifraels li berty by Gods bleffing reftared! O, happy Prince O tender Father! O bleffed People! had any one, food at the elbow of God, while he was measuring out the feveral fucceflions of times, he would had it been in his power, elected to have ferved his generation under fo facred a regiment! long, and long live Feroboam, Feroboam, Jeroboam! But let. Jeroboamites rejoyce i Feroboam, and walk for a while in the sparks of this fire, which their fins have kindled Gad doth neither approve of the refur mation, nr of the reformer, and it will not be long ere he fhew his diflike of both, partly in the extirpation of Jerobeams family,ront and branch, whileft he was fearfe cold in his grave. 1 King. 15: 24. ad fin. 29. partly in the character

Feroboam, 1 34 pv partly inthe wenigh perpetual of preffion of this people under ferrein enemies, or inteftine feuds,till carried into an hither to unredeemed Captivity. 1 King. 16. 16. and ver. 22. 1 King. 20. 4. 2 King. 17. per tot. And finally by the frequent interruption of their civil gure ment, for whofe ftablishment this state religion was at first invented. 1 King. 12.27 This was the only popular reformation in the old Teftament, thefe its undefiable elects, and yet it carried a fairer face then noft fucceeding Popular reformations, Jeroboam (whom no body in his dayes durft ftyle beneath a King) being a party in it: And he mightouch the Prophelie of Ahiab the Shilomite, that it was the Lords pleafure to raife him to that dignity 1 king. 11, 29. ad fin. 32. fo wretchedly.

amen, deftinat ca; to una mulking in the wayes of

wretchedly falfe (as to this example) is Henderfons bold allertion, the faith; though reformation by the body of the people is more Hendersons fecond paper imperfeci (viz. then regal or facerdotal) in respect of the inftru1. concerning ments, or manner of proceeding, yet for the most part it is more pure the reformatiin its effect, and product. An affection, wherein as the author on of 1eligi hever confulted with St. Paul, Rom. 3.8. And not rather as we on. be flander ufly reported, and as fome affirm that we fuy let us do evil, that good may come, whose damnation is just; fo I do beleeve it is not verifiable, or to be verified by any (called) reformation in the Jewish, or any other Church ficm Jerobeams time unto ours. But Uzza's story is a truth, 2 Sam. 6. 6. 7, 8. And when they came to Nachons threshing floor, Uzza put forth his band to the ark of God, and took hold of it, for the Oxen Jhook it ; But the anger of the Lord was kindled agaift Uzza, and God fmote him there for his error, and he died there before the Ark of God. And David was defpleased, because the Lord had made a breach upon Uzza, and he called the name of the place Perez Uzza unto this day. Whence note.

Σ

1.Uzza did not prefumptuously, or in contempt to the Levites (whofe Office it was to carry the Ark) thruft them by from their employment, only he put his hand to the Ark to hold, or fupport it in a cafe of feeming necefly the Oxen ftumbling through weakness, or kicking through wantonnefs, and fhaking it.

2. The civility, and fincerity of Uzza's intentions were fo vifible, or at leaft so apprehended by David, that unto him the "divine proceedings againft Uzza founded harshly, and were difpleafant.

3. Neither the feeming neceffity, nor Vzza's intentions, nor Davids good opinion of them, could put a barr to Gods dif pleafure, but he ftrook 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 Vzza, or the breach upon Uzza in terrour to all after attempters to fin by his example; neglecters and wavers of known duty may pretend neceffity, good meaning, and the favour of good men, but with what hazard this one inftance is fufficient to inform them.

4. That the procuring of a pure & through reformation (fuch this bringing back of the Ark in Davids time was 1 Chr. 13. 3.) the holy, and ever bleffed God, is careful not to ufe any in-... ftruments promifcuously huddled together by popular tumults, but those who have the cleareft warrant, and authority in his

Word