Dawnings OF LIGHT: Wherein the true interest of Reformation is opened in general, and in particular, in this kingdom, for the establishment of weaker judgements: AND Many other things impartially Hintted, to a further Discovery of Truth and Light, in many or our present controversies. With some maxims of Reformation.  1 Cor. 13.11. For now we see through a glass darkly, now I know in part. 1 Cor. 13.10. But when that which is perfect is come, then that which is in part, shall be done away. 
By JOHN SALYMARSH, Preacher of God's Word, at Brasteed, in the County of KENT.  
London, Printed for. R. W. and are to be sold by G. Calvert, at the black-spred-Eagle near Paul's. 1646.   

To the Honourable, The Knights and Burgesses for the County of Yorkshire, in the Commons House of Parliament, viz. The Lord general Fairfax, Sir William Strickland, Sir Philip Stapleton, Sir Henry Cholmley, Sir William Alison, Mr. Henry Darly, M. Hoyle, M. Alured, M. Pelham, &c.  
I Should exceed an Epistle, to speak of you in your several spheres of activity, for the advancement of the cause of God; Some of ye have jeoparded your lives in the high places of the Field; Some of ye offered yourselves, willingly among the people. When the great work of God is finished, the names of those shall be sought for that have acted for him, and it shall be said, What honour and dignity hath been done to Mordeca● for this? You that work both for God & your country, shall be recorded both in the Chronicle of Heaven & Earth: And ye are the more eminent in this, that ye have sat out the Aposta●ies, and unfortunate failings of so many (preserved through the power of Christ) They went out from ye, because they were not of ye: And such is the quality of your employment, that ye may learn to be at once both Saints, and Statesmen, in this work: for the daily opening of the secrets of affairs before ye, both religious and civil, may make your house a Senate and a Temple; and the more spiritually ye work in State-affairs, ye act in a higher capacity then common Statesmen, or former Parliaments.  
My prayer is for ye, That ye may be steadfast and unmovable, always abounding in the work of the Lord, knowing that your labour shall not be in vain in the Lord.  
So prays your Servant, John Saltmarsh,   

To the Worthy and Eminent Committee in the County of KENT.  
I Have through the providence of God been seated in the influence of your government, where I have enjoyed, as others of that place have done, a peace and security, while many places of the kingdom hear the Alarms of War, and put on garments rolled in blood. The Lord, who is the mighty counsellor; hath poured out a spirit of wisdom and counsel upon you and so long as you act in the strength of him, and in relation to him, you see you have salvation for walls and Bulwarks.  
You have much experience of God (as I have observed) in the conduct of your affairs, which hath not only been advantageous to the public, and to the peace of your own country; but exemplary to others abroad, and the more you go on to involve yourselves into the cause of God, the greater share you may look for in the Honour, and Happiness●, and success of it.  
You know well (nor need I remind you) how the interest of your County is wrapped up in that public and Parliamentary association, which while you preserve (through the blessing of God) as you do, in that constitution, you may expect to live by the same line of prosperity you have done. And so prays,  
Your Servant, John Saltmarsh,   

To Mr. Tho. Fuller, the Author of a Book entitled, Truth maintained: at Oxford, or elsewhere.  
AS you accused me once of haste in my Observations upon your Book, so you may now charge a delay upon me for the Answer I am preparing to your second Treatise: my interruptions have been many, yet the Truth I defend, I hope will overtake you at length, though you set forth long before me: I shall deal better with you, than you have done with me, to let you see our usage on this side of Oxford hath more charity; for I shall fairly interpret the good, and candidly reject the bad: I could wish you would prevent me in coming over to our present Reformation, and so you may satisfy the question better. Yet, Sir, we might both do better to harken to our learned Umpire, Mr. Herle, who tells us, How needless further d●sputes were about Reformatian, by how much Reformation is necessary.   

The Preparatory.  
I Have in this short discourse lalaboured to give you rather the spirits and extractions of things, then to write at large; and to point only to the advancement of truth amongst us: for I saw so many plunged in the controversies of our times, that it had been good some of them were either well out, or had never come in; for the disputes which only before warmed us, have now set us all on flame, and we have reasoned our judgements much beyond those boundaries in the Word, of godly peace, and edification: Discourses of this nature ought to be free and peaceably bold; for the soul is more at liberty for debating, where the less engagement or interest appears, else the inquiries can be but narrow and impartial: I hope I need make no larger Apology for my plain dealing with all. I have writ little conclusive or positive: Determinations being not the proper work of us that stand below, who only aim at oiling the wheels in this great work; And whilst we are but on the way to Reformation, in peremptory conclusions, and final inferences, there may be more haste then good speeed.  
I thought, that openings and discoveries of this nature would help to a more solid and clear firmation in the truths received; for there is nothing brings greater unsettlement, then arguing things half way: and therefore our Reverend Assembly are not to be accused of any unnecessary delay in things of so high consideration.  
I have writ in expressions not popular, for we should not be too much the peoples, till the light we hold out were well quit of the vapours that darken it; not that I decline the multitude, save only in order of time, and there are certain cautions in the word for not revealing or communicating too suddenly.  
Hast thou faith ● have it to thyself before God, Rom. 14.22.  
Take heed left by any means this liberty of yours become a stumbling block to them that are weak, 1 Cor. 8.  
I have yet many things to say unto you, but you cannot bear them now, John 16.12.  
And he communicated only privately, with some that were of reputation, Acts.  
If I be thought by any to speak too favourably of things so generally dissented from: I desire such to take notice in what capacity I write; not as one that delivers positions to the world, but as one that would fain see what is the grounds or secret that the Prelates and some amongst us are concen●red in this, to call all other heretics and schismatics, who may be found perhaps to differ but as the stronger and weaker Christians, who though one eat herbs, and another regard a day, do it both to the Lord.   

CONSIDERATIONS in REFORMATION.  
COnsider, that the Controversies of our times amongst some, take up the application of them so wholly, as a few particular truths are made their only business, and the positive work of salvation little advanced; These aught we to have done, and not to leave the other undone.  
Consider, that the measure of grace is not equal in all, nor the degrees of light the same; and this hath ever brought forth in the practice of the godly, according to the examples in Scriptures, an indulgency and godly prudence towards one another; and this would be a seasonable consideration in these times of Reformation, where all cannot bear the truths revealed to some; and in the establishment of Reformation to come, where if all the truths be not settled that many desire, yet so much may be settled as ought rather to be the object of godly indulgency & praise, than scandal and murmuring; and to bless God for our very removes from Popery & Prelacy into the Reformation to come, yet so, as this be no caution against the peaceable testimony of those, for the greater advancements in the worship or government of God, whom God shall stir up.  
Consider that the wars in the several States of Christendom, as Germany, Denmark, Italy, Ireland, England, &c. are but pieces of the great work, and preparatories, and fall in their several degrees and orders into the design of God for his Church, and the ruin of Antichrist, and are not to be looked upon as pieces and splinters that broke out from confused troubles: therefore when you hear of wars and rumours of wars, be not troubled, for the end is not yet.  
Consider, that unless we be a people more sanctified by the success and means we have, our enemies shall not fall through any divine favour to us, but through the provocation of their own sins, and then their ruin will scarcely be our salvation, but they shall only have the precedency to be first in the judgement: yet here we may look up at the prerogative of God's mercy working sometimes above sins and provocations, He went on frowardly in the way of his heart, I have seen his ways and will heal him. And there is to this too a supplement in the holiness of the Representative of our State, or Parliament, though the body or people of the kingdom be not so disposed as we could wish; and this saved a kingdom in Josiah's and Ezekiah's times, and may save ours.  
Consider, that our days of Fasts, &c. as they ought to be exceedingly advanced, we having experienced much by them, so they may be possibly made to take up the real and substantial Reformation that ought to be, if our Ministers look more to their own design, than Gods in them, and so the days and duties may almost devour the power of godliness in the practice; for the reformation of a day is the easier duty, then that of a whole life, and sooner done: and it would be well observed, whether we rise up equally in this, that they be not mistaken, as it were, for the occasional Antidotes of our weekly sinning? and then if people once think an extraordinary day the only remedy provided, they will soon grow remiss in their constant practice. This I speak that we keep not up a standing sin, with a standing remedy: that it may be considered, that God lose not any thing through man's additional of circumstance in worship, and because I see the very formality of the duty is as much looked upon by some as the duty, and the duty, as him to whom it refers, and carries almost the glory of our success from Christ himself, at least is made by some indistinctly a competitor in our deliverances: these things would be rightly and clearly stated to the people, God and duties must have their right places; and that may not only keep many right, but save some from going wrong in this point: let us be as much in these extraordinaries of humiliation as we can, so we hold up God and Christ in their glorious preeminencies in them, and the people be taught to be as constant in the power of godliness, as occasional, & to know Christ for the only power, both of the duty and deliverance.  
Consider, whether our provocations under so many Protestations and Covenants, be not equivalent to that excellent duty of our first Obligations; and whether the humiliation for this, ought not to be as solemn as the League and Covenant, and as national.  
Consider, that our debates and disputes about worship and government, have not been assisted with any public or particular acknowledgement of former and present superstitious inclinations both in ministry and people, and with any public or particular seeking God, for revealing his will in this present Reformation to us: thi● may make us so long in seeking.  
Consider, whether all of Prelacy be removed, as well as their viciousness and superstitions, and that none of their pride, superciliousness, and self-seeking be left behind in us, and any of our own Ministers, especially any that stand above others in place of Reformation: and if so, let us endeavour the extirpation of it by virtue of our Covenant.   
Dawnings of Light. Wherein the true Interest of REFORMATION is opened.  


The Interest stated.  
BEing to treat of the interest of the creature only, 
Rom. 11.33.1 Joh. 5.7.  I shall not speak of the interest of the Creator, of GOD himself, 
Joh. 5.26. Rev. 8.22.  which is so deeply and unsearchably laid in his own Essence, 
Act. 17.28. Jer. 23.23, 34.  each person in the Godhead subsisting in the same infiinite oneness or being, 
Rom. 1.20  and so acting abroad adessentially, 
Psal. 8.5.  and intrinsically upon the creature. 
Ps. 13 5.6.   
There is not any thing created, but it hath an interest, there is a natural or physical interest, that which consists in such a being or cause, or in several causes which are in consociation, to the producing and improving such and such effects; and this interest is strengthened and improved by the putting forth the effects and causations.  
2. There is a political or civil interest, 
Judg. 16.17.  and that is the strength of every State: 
1 Chron. 19.2.  as Samson had his locks wherein his might lay, 
Act. 12.20.  so there is no kingdom or State but they have their locks, 
2 Kings 18.39.  some complication where their power is twisted and takes root, and like vines cast out themselves in several veins and sinews of negotiation, and so acquire improvements.  
But there is a supernatural interest, and that is it which I aim at in this place, or an intorest of Reformation: this interest is considerable, either towards God, or towards men.  
The interest towards God is increated, divine, more immediate, more immanent, more pure, and primary.  
The interest towards man is more incorporated, more complicated, more circumstantiated, more secondary.  
These two parts, if well studied, might be exalted into a transcendent science, and it is pity that now when several Ages of Reformation draws on, few or none that I know, elder or more modern, that have much inquired into the mystery & sublimity, whereas every variety here below is drawn up into systems and aphorisms, only this wanders incompleatly under the shadow of the science theology, which is so universal, that there is not that perfection attained in it, as there might be, if like other Sciences it were taken in, or enclosed, and so studied; for then some whose spiritual ingeny might be of a complexion fitter for such or such a part in Divinity, would apply thither, when as now they wander up and down in the unbounded wastes of theology, and like the Philosopher, who laying himself out to nature at large, sits down with a narrow satisfaction; whereas the ●stronomer, or any other single scienced person, knows every star and circle, and variation, and hath a more exact and particular knowledge, than such an universal contemplation can give him.   

The increated Interest:  
FIrst than for the Interest of Reformation, as it relates to God, I mean the supernatural interest, or the increated interest: and we must know it lies radically in the counsels of God, and subsists in his power and infinity, and takes not degrees and improvements here below, as other interests natural and political do: and therefore it is, that the Interest of Reformation rays out in some ages gloriously at its very first rise, & then when it seems to have the least engagement or complication below, but seems rather to flow from new created springs and originals, so as that scripture holds forth, Things which are seen, 
Heb. 11. 2●  are not made of things which do appear: 
Psal. ●7. ●●  and though sometimes other contraries may seem to have anticipated all the interest, and taken up the advantages beforehand, yet on a sudden God lets out an effusion of light, and spirit, and in a moment disinteresses and dispossesses all the former, and this appears in that, when the people which sat in darkness saw great light, 
Mat. 3 ●  and to them which sat in the region and shadow of darkness, light is sprung up: for as the appearance of Christ to judgement, is implied to be momentary, As the lightning that lighteneth out of the one part of heaven, 
Luk. 17.24.  shineth unto the other part, so shall also the Son of man be in his day: now the Son of man is thus in his day of Reformation, as well as Condemnation; and as in light there is not that gradual alteration, and propagation, and working for interest in the air, but a transfusion and illumination in such an interminate subject or body, because there is not in it any quality contrary, or obstructive, that can put any impediment to so immaterial a thing as light: So it is in the spiritual transfusions of grace and reformation, when the power and will of God carries it and applies it irresistibly, efficaciously to such and such a season or State, or people; for God being as it were more immediate, and indistant, and intrinsical in this work, he will not sometimes admit of any such gross or inferior artifice, and preparings, and consociations, which argues an impotency in the agent and work: but as he is infinite, and the Creator, so he commands the creature to make room, and the creature in an obediential and passive capacity opens and entertains his dispensations, this is then when he would make bare (as it were) his glory, and show himself to his people, and put off the creature, and as it were divest himself of his interests here below, & act more immediately upon the world, and then his light and dispensation is carried on without reluctancy or disputings in the creature, there is a melting at his presence, this divine work is sweetly insinuated in that Scripture, 
Psal. 97.4, 5.  his lightnings enlightened the world, the earth saw and trembled, the hills melted like wax at the presence of the Lord: the earth trembles, the earth, or the most gross and opace impediment●, the hills, or high obstructions flow down, and are poured out, when God powers out himself in any strong activity upon them.  
The work of Reformation being of this nature in part, and such an immediate efflux of God in Christ, we should rise into higher conceptions and contemplations concerning it, and find out the interest on which it turns, in the most spiritual motions and beginnings.   

The more spiritual effluxes of the Interest, with a Caution.  
ANd these are the very same which God brought his Dispensations into the world by at first, and carried on his truths on a naked power, witness all his miraculous actings for his Law and Church then under Moses & Joshua, God carrying them on by a mighty hand, and after under several Judges, & by such sudden lightnings of mercy, when all their own interest was lost & overflowed by the enemies, as the Scriptures intimate; Then the Lord raised them up a Deliverer. 
Jud. 3.15.  The sudden restoring of the worship under Asa, Jehoshaphat, Hezekiah, Josiah: And so the raising of the Temple under Cyrus and Darius, the expressions all hold out the most high, and divine risings, and actings, as those concerning Cyrus, 
Ezra 1.1. ●  The Lord stirred up the spirit of Cyrus, and then rose up the fathers of Benjamin, and Judah, with all them whose spirit God had raised to go up: and as these concerning Artaxerxes, 
N●h. 28.18.  And the King granted me (says Nehemiah) according to the good hand of God upon me, and then I told them of the hand of my God which was good upon me: And in the time of Mordecai, 
Esth. 9.1.  And in that very day that the e●●mies of the Jews hoped to have rule over them it was turned to the contrary, and the Jews had rule over them. And thus the Reformation under the Gospel was carried on by a pure heavenly work, and immediate concurrence; 
Mark. 16.20.  The Lord (saith the Scripture) working with them, and confirming the Word With signs following, and many of them which heard the Word beleeven, and the number of the men was about five thousand, all on sudden: 
Act. 4.4.  Thus the Interest of Reformation, or the Gospel, lay then most in the naked and immediate power of God, subsisting in his very omnipotency, and so in divers ages to this; though in a particular account from ecclesiastical Story, we may soon be led into some false experiments of this interest; for it was a luxuriancy in some of them, to put down some miraculous passages, or stories, which indeed are very questionable; for the mystery of iniquity working higher every age then other, the learning of after times, partly in an easy and corrupt piety, and partly in a policy to preserve the reputation of so divine an interest, kept up many Legends to this day: But for later Centuries, in France, and Gormanie, Scotland, and our own kingdom, God hath brought in himself according to the former Scriptures, with an high hand with signs and wonders, with raising and stirring up the spirits of his people, working even immediately by himself; casting out the interest of Antichristianism and prelacy, and placing his own there, as at this day, we experience in the late opening of heaven, and radiation upon this Kingdom, when the Prelaecy was at highest, and interweaving itself into Popery, and fastening its interest at the very foot of the Chair in Rome.   

How the increated Interest works to be discerned below.  
THis increated interest of the Gospel lying thus in the counsels, wisdom, and power of God, it comes abroad sometimes on the wheel of some omnipotency, when God hath a purpose to undo or dissolve the gatherings, and strong holds, the wisdom of the world, and to exalt himself to the eyes of his people and his enemies, wonderful things did he in the land of Egypt in the field of Zoan: And here we may rise into this enquiry, How God may be discerned in such a work? though best by the Spirit, which searches the deep things of God. 
1 Cor. 2.10.   
First, God, in making any clear discovery of this interest, must assume such Agents as may not seem to stand in the way of his omnipotency, I mean, by casting any shadow upon it, but they must be such as he may be seen in, even to a carnal eye, as the magicians of Egypt, who could then only discern God, & but his finger neither, in the judgement of Lice; 
Exo. 8.19.  of this nature were those things he made use on, as Moses rod, and Aaron's, 
Num. 17.  both blossoming with miracles al●ke, the Waters of Jordan, rams horns, 
Josh. 3.15 16 17.  lamps and pitchers, a sling and a pebble stone, the jaw bone of an ass, clay and spital, 
Josh. 6.20  handkerchiefs and shadows, 
Judg. 7. 2●  a Gideon or poorest family in Manasseh, 
1 Sam. 17.50.  and he the poorest in his father's house, 
Jud. 15.15  and thus the Gospel had its rise and increase, 
Joh. 9.6, 7  God choosing the base things, 
Act. 19.12  the weak things, 
Act. 5 15.  and foolish things, fishermen, 
Judg. 6.15  and Women, and laying aside whatsoever might exalt itself, 
1. Cor. 1.27, 28.  so as not many wise men after the flesh, 
Ma●. 1.16.17.  nor many mighty, nor many noble were called: 
1 Cor. 1.26.  Nay, in the great and final work for his Church, 
1 Cor. 1.21.  his very word, which he calls (in the name of the world) the foolishness of preaching, shall be acted by that omnipotency, as all the power of ●abylon seems only to fall at the noise of that: I dispute not here, what other concomitant God may annex, yet the Word carries the reputation; and it is most reasonable, in this way of the Lord's working, that God should overthrow them by that, which they in their own wisdom reputed but foolishness.   

The Interest suffers no change from the creature.  
NOw this interest is only and entire in God, and the design works only below for completing the body of Christ; and this body is made up of all nations and kindreds, and though in some nations where the Gospel is, God may not equally dispense success or advancement to it, but may often in his own wisdom let the interest seem to die out, as in our own Kingdom, and that of Scotland, he hath formerly done, and in that of Ireland of late; yet even then we must look at the design of Reformation, as it is in God, and not in the creature, and not think so far below such a glorious business, as if the perishing or wasting in any particular had put any stop to the work of God, as if any thing of the world had power to disorder the uniformity of such a work, and should put God about, but we must know that God hath fully and from eternity made up the glory of this business: and though there may be unevenness on the worldly side of it, yet on the heavenly side of it there is none; as in former interruptions, not only when God dwelled in curtains, and in a Temple made with hands; but after, when he took up a more spiritual habitation in his people, 
Acts 8.1.  for even then their Churches were scattered abroad throughout the Regions of Judea, and Samaria, except the Apostles: & here the Spirit hints to us, how God sometimes locks up or lays up his interest in some remainder, as here in the Apostles, when the rest were scattered, the word itself was hid in the root of Jesse, and the branch, 
Dan. 4.20  the tree in the vision had a stump left in the earth, 
1 King. 19 18.  and God had seven thousand unknown to the Prophet, which had not bowed to Baal, and the woman which he lodged in the wilderness, to whom he gave the wings of an Eagle.  

Isa. 55.5.  My thoughts are not your thoughts, neither are your ways my ways; God hath divers ends in making overtures of light, and withdrawing it, in God's work there is nothing lost nor in vain, and when the wisdom of man is not able to make any thing of disadvantages, the wisdom of God can. Christ is the same yesterday, and to day, and for ever, nor in him is any variableness or shadow of change.  
I shall here for a further advancement to this, make a discovery of such secret principles, as if clearly discussed, might prove of powerful advantage, to some present and succeeding controversies.   

A right stating of the church's Interest, of great concernment to some present Controversies.  
IF the church's Interest hath been always below, (I speak now of the period from Christ) than this saves the birth of a new ministry, or Ordinances, and all this may stand good: viz. Of receiving them out of mystical Babylon, as the Jews did the golden vessels, than it would be discussed whether any such way of arguing did strengthen that of a necessary visibility, and whether it did as fully advance the Attributes of God: viz. his omnipotency, &c. and equally comply with the revealed design of God in his word, of always preserving a Church; and whether the defection, or apostacy, and the slaying of the witnesses could stand with such a church-interest, and how the temple of God, on which Antichrist sits, her golden cups or jewels, may be in the spirit's sense the true Church or Ordinances in bondage, or only a counterfeiting or resembling; and what the Tabernacle of God coming down may imply, whether such a continued inter●st or no; and whether the Scriptures themselves, being the Ark of God's revealed will, be not the conservatory of the Interest in such intervals, and whether th●● hur●h or Scriptures be the fitter Subjects, according to God's method and rule of working, for preserving and propagating such an interest.  
And if the Church hath always had an interest, whether this interest hath been always the same from the first, because some do so quarrel that, and call it a going to Moses from Christ, a seeking for Gospel to the Law; and indeed, if some stronger labours were of this nature in full, not in broken Treatises, then as yet we have seen, they might heal many an objection about our ministry and Ordinances, which for want of it, some may think lie too open: and here might be opened the several administrations God took up for such seasons, and how far such administrations were intended to be answerable to each other, both before the Law, and under the Law, and how the Law is fulfilled in the gospel, and whether there be not a fulfilling by way of eminency; and if so, then whether there be any such special or particular relating in the Ordinances under Christ, Abraham, and Moses: and this done, the subject and circumstances of one Ordinance which falls under so peremptory a precept (I mean Circumcision) will sooner clear up to the weaker judgements.  
And in this it would be observed what latitude such proof allows, whether Papists can take any of the same shadow to sit under for proving any thing of their Hierarchy, Ceremonies, and music, to be a fulfilling of that part of the Law, the Priesthood and Service.  
All these things deserve large and powerful discourses, because from these such consequences spring up as may trouble our ages more than they yet have done, especially we being now laying our corner stones, and beginning to build: and this I should recommend to the pens of the most godly learned of our age, by way of special advancement to the cause of God at this present.   

The contemplation of this Interest very strengthening, and the higher, the more safe.  
I Intend at this time but to let out a glimpse of this Interest of Reformation, to awaken us into a closer pursuit and enquiry after it, for I know not any that have taken pains in this, except godly Bucer; and he hath not pursued this Interest under this notion; nor higher then into the next organical part of it, concerning the Kingdom of Christ in its several administrations; and believe it, if this part were rightly and supremely discussed, and held forth in such ages as this, when God is casting out new beams every day to the world, till at length all be on a pure light, and our day be like the first day of the Creation when God said, Let there be light, as if all the stars and luminaries of heaven were disbanded, and let out from their Orbs, when the light of the Moon shall be as the light of the Sun, and the light of the Sun as the light of seven days: If this part, I say, of the the Reformation were methodically heightened and drawn into principles, and aphorisms, it would raise up the souls of God's people in all seasons, and would be a subliming and strengthening to faith, even the very substance of things hoped for, 
Heb. 11.1.  and the evidence of things that are not seen and such a spiritualizing to the soul, that we might live in the same region with the Apostle, whose conversation (as he says) was in heaven, in the same region with Enoch, who walked with God, and with all the blessed Saints & Patriarchs, who studied the science of this interest more than any; and therefore it is, that they stood firm & higher than all the lower regions of Providence, even in a serene firmament all the time of losses, and tempests, and miscarriages, & declinings, 
Heb. 11.27.  as seeing him who is invisible, and looking for a City which hath foundations, whose builder and maker is God.  
But this is not the interest we look so much after in this age, men are carried by lower and more natural interests, which draw and entice the soul into the senses, and so incarnates the contemplations and graces of the soul, and when we should live a life even hid wi●h Christ in God, 
Col. 3.  we are hiding our life in the things below, rising and falling, ebbing and flowing with the ordinary Providences, not being able to attain to that spiritual consistency of soul which the former agents in Reformation had, Nay, you shall see, that even the holy men of God, while they let themselves down into these outward Providences, they would often decline some degrees, as David, 
1 Sam. 27.1.  I shall one day perish by the hand of Saul: and as Paul, Sirs, 
Act. 27.10  I perceive that this voyage will be with hurt and much damage, not only of the lading of the ship, but also of our lives; but when he had conversed more above, and had seen a vision from God, he then could say, Sirs, I now exhort you to be of good cheer, 
Act. 27.22, 23, 24.  for there shall be no loss of any man's life among you, for this night there stood by me the Angel of God, whose I am, and whom I serve. The reason that there are so many doubtings, and despondencies, and discouragements, is only this, Many look too much upon the natural interest of Reformation, not upon the supernatural, and that which is the more hidden and secret, which though it be invisible, and not so discernible to a carnal eye, yet it is the only unchangeable, eternal & sure interest, hid and involved in God himself, and in his power and wisdom; but the soul and spirit of man being in union and correspondency with something more corporeal than itself, the body inclines after interests that are corporeal too, as outward power and forces, and success, and excellency of agents and instruments, and strength of contributions, and auxiliaries, and whatsoever may conduce to the advancing and propagating the cause below; and if once they look about, and see not the workings, the relations, advantages, contextures, and fullness of things below as they expect, and saw usually before, they are presently cast down, and never on the wings of comfort, but when things have a strong and natural interest, and are on wing too; as the weak Spouse could then only delight herself abroad, when she could see the flowers appear on the earth, 
Cant. 2.12, 13.  and hear the singing of birds, and the vo●ce of the turtle, and see the figtree putting forth, and the vines with the tender grapes. These puttings forth, and blossoms, and outward appearance, and visibility of things is the support and only comfort of the Spouse: 
Can. 5.4.  thus she was raised too, when she saw but her lover putting in his finger at the holes of the door. So it is with the Spouse now, with the Church and people of God now, they can only delight themselves abroad, in the Providences of God, then, and to look about towards Reformation, then, when the grapes appear, and the figtree putteth forth, and the singing of birds is come, when there is any cheerful budding and blossoming providence, and any music of success, and advancement: this was Gideon's error, an overlooking and neglecting the spiritual and supernatural interest, and fixing his eyes too much on the natural: Oh my Lord, 
Judg. 5.  says he, 〈◊〉 God be with us, why th●n 〈◊〉 all this befallen us? and where he all the miracles our fathers told us on? But now the Lord hath forsaken us, and delivered us into the hands of the Midianites: and yet we know, even then, the Divine and supernatural interest was working most strongly for their deliverance from the Midianites.  
But I shall set down, before I take off my pen, my Observations concerning the natural and political interest which Reformation hath in this age of ours, even that visible interest which is undeniable and apparent: but yet with this caution, that I do not lay these open, as affirming any unquestionable, necessary success, but as probable und deducible a success as ever age had, because I know there may be withdrawings and retirings in God respectively to a particular State and Church, and yet his Church have a fair and eminent interest both there, and elsewhere in other States and Kingdoms; for as a Nation is not dead in the funerals of a few persons, nor an house ruined in the falling of a pillar or tile, no more is the Church, which is a Catholic, invisible, spiritual body, by any particular declination in such a City, or State, or Nation; though I must affirm this, That there is a most clear, visible, powerful and mighty interest which Reformation hath in the Christian world, and this Kingdom at this time, and if it succeed not here, I can accuse no want of supernatural, natural, or political interest, for we are able enough in these, but I must accuse some special sins that have done it, 
Isa. 59.2.  which have separ●ted betwixt us and our God, and have withheld good things from us, and made our God refuse to show us the pattern, and his will, for here are conditionals implied, If the h●●●se of Israel sh●●● be ashamed of their iniquities, 
Ez. ●.  I will show them the form of the ●●●●e: and ag●●●, If any man will do his will, 
Joh. 7.17.  he shall know of the doctrine, whether it be of God or no.  
At what instant I shall speak concerning a nation, and concerning a kingdom, to pluck up, and to pull down, and to destroy it,  
If that Nation, against whom I have pronounced, turn from their evil, 
Jer. 18.7, 8.  I will repent of the evil that I thought to do unto them.   

Several secrets in the Interest.  

1. The Interest in Christ.  
THis Interest is laid up in Christ from all eternity, and here we may rise into most spiritual apprehensions concerning it, for though God causes the Interest to beam forth into the things below, yet it is in Christ like light in the body of the Sun; God doth so dispense himself into Christ, that there is not any thing of God Stow's beside him, but all in him, and through him, All things that the Father hath are mine: for Christ, as he was the Word, 
Joh. 16.15  was With God in the beginning, and was God, 
Joh. 1.10.  without him was not any thing made that was made, in him was life: in these expressions the Spirit lets us see how God made himself over to Christ: And further, 
Ephes. 1.15.17, 18.  He was the image of the invisible God, he is before all things, and by him all things consist, 
Heb. 1.3▪  and he is the head of the body, the Church, who is the beginning, being also the brightness of his glory.  
And the Scripture opens this mystery further yet: God was in Christ, reconciling the world unto himself, 
2 Cor. 5.19.  and in him the fullness of the Godhead dwells bodily: and when Christ that eternal Word came to apply the Interest nearer the creature, 
Isa. 53.2.  He grew up before him, as a tender plant, and as a root out of a dry ground; 
Pro. 8.22 30.  yet the Lord possessed him in the beginning of his way before his Works of old, he Was by him, as one brought up with him. The holy Spirit holds out the mystery of laying up the Interest in Christ yet more, and writes to the Church to comfort her in the acknowledgement of the mystery of God, 
Col. 3.2, 3.  and of the Father, and of ●hrist, in whom are hid all the treasures.  
But if we would see a further glimpse of this interest, sweetly opened by Christ himself, let us heighten our meditations upon these Scriptures, where Christ discourses with his Father, implying the spiritual interest all the way.  
All mine are thine, 
Job. 17.10  and thine are mine, and I am glorified in the●, and as thou Father art in me & I in thee, that they also may be one in us, 
21  and the glory which thou gavest me, I have given them, 
23  I in them, and thou in me, that they may be made p●rfect in one. So as now God being thus in Christ, and the Church adopted so near to that infinite Unity, of God in Christ, the Interest is unchangeably, and eternally preserved; and to t●e all fast with the heavenly cordage of love, 
Jer. 31.33 Ezech. 36.26.  God holds our himself in ●ovena●t, 
He●. 8. Col. 1.19.  in an everl●sting C●venant: And thus it hath pleased the Father, that in him should all fullness dwell, and all our Interest should be treasured in him, even to that of grace and glory, that our life should be hid with Christ in God.   

II. The Spiritual Interest in Allegory.  
THat we may discern the Interest more nearly it is conveyed to us on the scene of Allegories, for God being invisible in himself, and more immediate approaches, makes himself appear through such expressions as the●e.  
Thou shalt hide them in the secret of thy presence, 
Ps. 3●. 20.  thou shalt keep them secretly in a pavilion. 
Cant. 2.  I sat down under his shadow with great delight. 
Prov.  The Name of the Lord is a strong tower, the righteous run unto it and are safe, under the shadow of his wings will I make my refuge. Come my people, 
Isa. 29.20.  enter thou into thy chambers, and shut thy doors about thee, hide thyself as it were for a little moment: 
Psal. 48.12, 13.  Walk about Zion, go round about her, tell the thereof, 
Isa. 22.23.  mark ye well her bulwarks, consider her palaces. 
Cant. 2.14.  My beloved hath a vineyard, &c. he fenced it, and built a tower in the midst. And I will fasten him as a nail in a sure place. O my Dove, thou art in the cliffs of the rocks in the secret places of the stairs. Thus God hides his interest in these Allegories, Clefts, in Rocks, and secret places and chambers, and wings, and shadows, and bulwarks, and palaces, and towers, and fences, and pavilions, and the secrets of his presence, for God is so indistant, and present with his, that they are safe in the midst of dangers, and he holds these invisible Sanctuaries over them: Lo, he goeth by me, and I see him not; he passeth on also, but I per●eive him not. Thus said Job, when his sight was dim with affliction, that he could not see into the Interest beyond the creature.   

III. The Recipients of the spiritual Interests.  
THose things which are of nearest capacity to the receiving of the Interest, are first the Covenant, or eternal Paction and engagement, whereby God stands bound of his mere free grace to his Church or people, and by this interceding act he and his people are brought together.  
The next is the Scriptures of God, or the Word, whereby the interest is propagated, being the power of God unto salvation.  
The other is the Church of God, which is the Fountain sealed, the garden enclosed wherein all the sweets & fragrancies of grace breath forth.   

IV. The Recipients of the Interest.  
THe Prophetical truths in the Prophets, and the Revelation of John, are the several orbs and spheres the Interest works in, and hence follow the several degrees of radiation that the truth of God casts out in the ages past, present, and to come. The operations & fluxes of the Spirit, of which there are, as the Apostle says, Diversities of gifts, & diversities of administrations, inspirations, illuminations, instincts, motions, created powers and mights, for effecting successes, preservations, deliverances, advancements, &c.  
The purer Ordinances of Praying, Preaching, Prophesying, Worship and Government, holy Treatises, Writings, Discourses, or any other Divine faculty, like a golden candlestick conveying the heavenly light abroad.   

V. The Engines the Interest works by.  
THere are certain created powers, & qualifications spiritual, natural, and civil, which the infinite supreme Agent makes use on here below (as I hinted before) the virtues, gifts and graces, likewise the policy, power and authority, and consociations, all these God takes up, & carries on his interest by them in States and Kingdoms, nor was there ever R●form●tion, but God set it on by such ways of application, either by eminency of gifts and inspirations, or by eminency of power, and some of these he used more eminently at one time, then at another, as in Josiah's and Asaes, 
2 Chron. 15.13.2 Kings, 23. 2●.  when the coercive authority was the greatest wheel in the Reformation.  
To conclude this, God improves Reformation by created means and entities, which are like wheels and springs, and God moves by these, sometimes in the way of his omnipotency, sometimes more connaturally, and according to his way of moving, the improvements are; if he move in a connatural way, he works with the creature little further than its own capacity, and then things may go slowly on, because he puts not out his hand to bring on the creature faster than its own strength will carry it: See this in Josiah's, Asa's, Ezra's Reformation, in Edward the sixth's, Elizabeth's, where the Reformation went on gradually from one obstruction to another.  
God having thus laid in qualifications of several orders for advancing his great work, they all work in their proper subserviency & subordination, for the whole creation serves but this glorious end, that God may have his Church completed through so many several ages & providences, according as he hath drawn it out in his e●●rnall Model or Idea, which is, his own wisdom or counsel; and when God is upon his work of Reformation, you may observe all the lower interests are set a going, 
Judg. 5.20  The stars shall fight against Sisera in their course, thus shall the natural interest help on. 
Ezra 1.1. Neh. 2.8. Ezra 7.  Cyrus, and Artaxerx●● shall send out commissions & letters to their Princes and ministers of State; thus shall the politic interest help on. H●gga● Zechariah, the people of God, shall pray and prophesy, so shall the more spiritually-organical means help on.   

VI. The Obstructions, and how removed.  
THe spiritual obstructions are intrinsical, and foreign, and extrinsical; the intrinsical are malignity of nature, carnal reasonings, idolatrous, superstitious principles, principles of atheism, libertinism; there are but two ways of removing these, by a Power spiritual, and a Power civil, or of magistracy, and the disciplines and orbs where both these powers work, and influence; and here it would be well inquired how far this latter of magistracy may be improved to remove the more spiritual obstructions, and to compel up to a Reformation, and how near the interests of Moses and Aaron are, seeing they were at first in one subject or person, and after in two, but never to be found any more in one, as the Papists & ●relates would have incorporated them again: and it's said, we clearly see not the right interest of Christian magistracy by any practical truth in the Gospel, and that which makes it so dark is this, that no nations were wholly converted in Christ's and the Apostles times, by which we might have experiments of their power in cooperating with the Apostles, and what the true subserviency of such a power is to a spiritual interest, and in what latitude, is not yet clear to some. And surely here we are too low of late in our Treatises, for we should first state the interest of magistracy, as we find it in the Gospel, and under the Law respectively, and then inquire into the secret of Gospel-propagation, and why the the Gospel begun below, and went up, and not as C●sar first, and so down? and whether it equally respect both administrations? and how far that Scripture that is not thought on in such case may be consulted? You are not c●me un●● the mountain that burned with fire, but ye are come unto mount Si●n? 
●eb. 12.8.  And it would be clearly stated, whether spiritual persuasion, and conviction, and the Evangelical Ordinances, be the only mediums, or means, which were then employed for carrying on the Gospel? and the auxiliary of miracles then annexed for compelling reputation? and now that of miracles cea●ing, whether magistracy ought not to ●●ply? These are yet not beaten out so in our discourses, as they might be.  
The foreign or extrinsical obstructions are, some laws, customs, Traditions, Adversaries or enemies to truth, Confederations with Princes and States abroad, a people of foreign interests in their own nation. These are removed by suspending ●tatutes, opening Pulpits, Presses, and letting out the holy dispensation of the Gospel freely, by State agency, and vigilancy, and a kind of sending out Hushaies to sit at council table with Achitophel's; and if this hath too much of David in it, yet the Jews which dwell near them may be treated with for intelligence, as Nehemiah did. 
Neh. 4.12     

Instances of mixtures in Scriptures, as that of Corinth, those seven of Asia, the Parables improved, Mat 13.29, 30, of the Tares and Wheat.  
WHen these and such like are urged in case of separation, and mixed communicating in Ordinances; It would be further inquired, whether such a sense come up more directly or obliquely to the holy Spirit? and whether Church-corruptions, as Corinth's, and Ephesus &c. were intended any more for Proofs, or Arguments, or Rules, then Personal corruptions, as David's lusts, and Moses p●ssions, and Peter's fears? and whether all such examples be not rather set down as cautions, and written for our admonition, that we should n●t lust, 
1 Cor. 6.11.  as they also lusted? & further, whether the name Church be not sometimes to be taken in the same sense under the Gospel, as the Ark and ●emple was tak●● under the Law still for the places of 〈◊〉 ●●●idence, though sometimes he was not so ●●●●bly ther●? ●nd whether the ●oly ●pirit for●ore not to 〈…〉 them, because the fault was in some particular practices about Ordinances rather than in the essential, or first form of Church constitution, which they had perfecter than we? And whether this be a rule for the judgements of God's people, who are to go by the clear and visible Rules in Scripture, according to which Churches are made up, or have constitution? And whether the Holy Spirit would have reputed them still Churches, had they gone on in the toleration of such corruptions, for all their first constitution, as appears in that caution to Ephesus, Repent, or I will c●me unto thee quickly, and remove thy candlestick? and whether the Parables of mixture of Tares and Wheat, and good Fish and bad, be so as may make for toleration of visible mixtures anywhere then in the world because they are shut up with the mention of the world's dissolution? And whether such Church censures as ●hrist hath provided against sins and scandals, import not an outward purity in all such as would pretend to be members of his visible body? These things, because they are the hinges of certain debutes amongst us, would be more fully opened.   

Separation inquired after.  
ANd for Separation, I find it not rightly stated: for, withdrawings, and particular communicatings apart of the godly, that separate only upon grounds, not so clearly or fully condemned in the Word, or commended, ought not to be presently reputed schism, or Separation, neither by those that so withdraw, nor those from whom the pretended separation is made, if we would study the common peace of Christians: and if this were rightly discussed, and the true Scripture principles made clear which bear it, there would be no such division, as there is separation, but it would be only a suspending one from another, as in the intervals of uncleanness under the law, till Christ had revealed even this unto them.  
And indeed it would be well inquired, seeing God reveals his ●●uths in several degrees in nations, and persons, Whether such a national conformity be fully agreeable to such a method of Revelation, and that all aught to conform outwardly, that conform not inwardly? and whether such an unity may not have equally its inconveniences on the right hand, as formality hypocrisio, &c. as well as the other on the left, errors, divisions, &c. and yet all State inconveniencies must be taken in here, which may spring from the want of such a conformity; always provided that the rule in Scripture be fully consulted, lest we make Church business bend further toward the maxims of State, than there is just grounds in the word: and it would be well weighed, whether such separation hath not foundation enough for more spiritual correspondency, than some on all sides practise? and whether such differences in those that pretend all to come out of Babylon, aught to be esteemed other than the several complexions and features of so many members of the same body? some are more honourable than others. And here we might do well to observe better that great engine of Satan's, which he useth against the people of God, that of several titles, and notes of distinction, as of Presbyterial, Independent, Brownist, Anabaptist: For by putting us thus under Paul, and Apollo's, or Cephas, he draws us into scandal, and offence, and sidings, and parties, amounting almost to the disinteressing and unclasping ourselves one from another, and letting us out into these several channels, and then our stream must needs slow more weakly against the banks of the common enemy, and the power of hell and darkness. I conclude thus, that these Scriptures would be further searched.  
Now I beseech you &c. that you all speak the same thing, 
1 Cor. 1.10.  &c. and that you be perfectly joined together in the same same mind. 
Phil. 3.  Let us therefore as many as be perfect, 
15.  be thus minded, and if in any thing you be otherwise minded, 
16.  God shall reveal even this unto you.  
nevertheless whereunto we have already attained, let us walk by the same rule, let us mind the same things.  
We then that are strong aught to bear the infirmities of the weak, 
Rom. 15.  and not to please ourselves.  
Let every one of us please his neighbour, 
Rom. 15.2.  for his good to edification.  
For one believeth that he may eat all things, 
Rom. 14.2.  another who is weak eateth herbs.  
Let not him that eateth, despise him that eateth not. 
3.   
In these Scriptures are almost the full latitude of Christianity: in the first, the perfect Rule of unity is commended; in the other, the several degrees to this unity are opened, and commanded.   

Christ's interests, and the Worlds.  
ME thinks, in stating several controversies of late, we go not high enough, but we strive in the valleys, where the mist is thickest, whereas we might see better and farther, if we could go up higher, to the interest of Christ: the Disciples saw more of him when he took them up with him, 
Luk. 9  than they saw before.  
This interest would be well cleared and held forth in its glory and spirituality, and abstracted from all other worldly interests which complicate with it: the Kingdom of Christ and the World are two, in their fundamentals, policy, laws, governors, ends, designs, and the more the World insinuates any of its policy into the Kingdom of Christ▪ the more is the kingdom of Christ darkened, and corrupted; and as it is in a civil State, the more of arbitrariness that comes in, the more is the established government subverted; so in Christ's, whose government is more one and unchangeable, by how much a kingdom in a spiritual notion, is more perfect, than a kingdom in a temporal or worldly.  
And if we observe well, we shall see that the great mystery of iniquity is no more than a mere spiritual arbitrary government.  
The Worldly interests works much in mixed aggregations and counsels, authoritative power, in servile dependencies and subordinations, in promiscu●us unity and conformity, and universality, in blind and implicit obedience, in falsely pretended antiquity, as appears in the popish and prelatical p●licy.  
The interest of Christ is in a spiritual freed me or privileging, 
Joh. 8.36. Act 6.5.  in ●nction or knowledge, in consociations, 
1 Cor. 7.22, 23.  in homogentall unity, 
Ep●. 2.19.  in directive and supe●intending, in persuasive, 
1 Joh. 2.27.  and reprehensive administrations or ordinances, and the government of Christ seems to be so framed, as neither Tyranny should get in at any consociation, nor Anachy or libertinism get in at any dissociation, or particular gathering, and at this beam we may weigh our controversies of this age.  
And they that argue for any complication of interests, 
Jer. 31.43. Acts 15.2.3.  must look well to the spirituality of the Kingdom, 
Acts 20.17.  and that God in this latter dispensation applies not so to the outward man, 
2 Tim. 3.16.  as he did in the former, and that simplicity, paucity, pers●icuity, humility, 
2 Tim. 2.25.  ●enity, and visible sanctity, 
Gal. 6.1. Col. 3.12.  are the proper orbs, where the evangelical light moves.  
And yet here I would be rightly understood, for I make but overtures for enquiry, while things are making to their constitution amongst us, which if once constituted, all aught to be either actively or passively obedient.   

The Disputes for liberty improved.  
THere are great disputings now for Libert●, and this springs from a mutual jealousy in each party, the one fearing the others establishment will endure no other interest near its own, and the more prevalent fearing the insinuations & encroachments of a tolerated interest that is diverse from it.  
Now we should inquire here, whether these jealousies be the more proper passions of States, or Christians, and how far Christ, who is protector of his Church, is to be trusted with the defence of his own government in such cases, and yet the true evangelical latitude is not found out? Some plead upon such principles as would bring in an universal toleration, and while they would open a door only for themselves, they set in all promiscuously.  
Therefore it would be inquired here if all must be tolerated, for fear of persecuting the truth through ignorance; then whether doth not this ground argue for a plenary Liberty, for all to propagate their interests equally with that, which is the commonly received truth of that place; for a truth, I conceive, may be no more suppressed ignoran●ly, than it may be persecuted ignorantly: and it was as great a sin, if not greater, in that council, 
Acts 4.18  to charge the Apostles they should not teach the people in his name, as to whip them for the doctrine they taught.  
Again, it would be further inquired if such a Liberty be the Gospel way, what use of the reserves of martyrdom and persecution, which Christ hath made into such a glorious condition, as if he intended it as a blessed supplement to that of Liberty, and it would be inquired whether such a m●lky way as that of Liberty be always consonant to the estate of the Church, 
Can. 2.2.  being a lily among Thorns.  
And it would be inquired too, whether such a Liberty be fully Christ's mind, because the enemies of the truth, heathen Empires, and popish States as well as others are and have been abettors of it, and so it be rather a State principle tolerating only those which either the necessity of some evil consequence or some State expedients, or the experienced innocency of the tolerated Religion hath produced: and yet on the other side, it would be inquired further, whether they that desire this Liberty be not such as are on the same fundamentals with us, and brethren in the Lord, and may be brought to meet with us in certain common principles, walking by the same rule, 
Phil. 3.16  minding the same thing in that whereunto we have attained, and may not let out themselves unto mutual peace and edification, their dissentings, having a certain orb or sphere allowed them, wherein they may move, that still upon occasion, we may all fall into one common society against the public enemy of the Gospel, as Abraham and Lot, who though they lived other times at distance, yet were ever ready to relieve one another; and here I desire to know whether such several motions as this, which agree in the same unity of faith, of mutual edification, and contribute together to the same public preservation; may not be with as little prejudice to the grand spiritual sphere, as in the natural, wherein we see nature abounding in several motions & orbs, and yet all these (as occasion opens) mutually assisting the interest of the universe or whole.  
And here methinks we should study the latitudes of Christianity more than we do: especially when the Scriptures holds it out to us, both in principles and practice: yet this caution I must lay down, that all our dissenting Brethren be as careful o● their parts to study things that make for common peace, 
Gal. 6.2. Phil. 3.15.16.  as they would have Authority careful in acting against their particular peace.  
There is much arguing now against compulsive authority, in case of Religion, and the arguments run thus: 1. That it is a note of Persecution. 2. That it drives on the Popish and prelatical design of uniformity. 3. That it distracts and wounds tender doubting consciences. 4. That it arms the enemies of the truth in their tyranny, from the Magazine of true Professors. 5. That it assumes dominion over the consciences. 6. That it intrudes into the place of God, and his Ordinances, which immediately influence on the soul. 7. That it was but judicial and political to the Jews. 8. That it runs an hazard of fighting against God. 9 That there is no express command nor example in the Gospel for such compulsion. 10. That it is a means of keeping out truths that are yet to be revealed. 11. That the authority of the Magistrate in Scripture, reaches only to Moral and Civil transgressions; and to spiritual, as they come forth into the outward man, and so trouble the civil peace or government of the State. 12. That it makes Formalists, and Hypocrites.  
Yet here it would be inquired further, whether there be not the same moral and and judicial equity, for the Magistrate to assist God in the design of his Church now, as there was before. 2. Whether Heresies and schisms, do not naturally bring forth such divisions, and distractions, as dash so on the power of the civil Magistrate, that they justly raise up that power against them. 3. Whether the pleaders for this compulsive power, do not over argue it, through indulgency, and the opposers argue it but half way, through jealousy; the one having it on their side at present, and the other against them: and whether a more moderate way be not the more Scripture-path viz. That the compulsive power may be found in the Gospel-principles, stated with such Cautions and Rules from the word, as the Enemies and opposers of truth, may neither triumph in an unwarrantable liberty, nor the weaker Christians have cause to complain of an unwarrantable authority, whose doubtings are experienced to wound their own souls, more than the soul of States, the Government.   

Establishment of Reformation.  
IT hath not yet been far enough argued according to the principles in Scripture, of what nature the establishments ought to be under the Gospel & sure we ought more properly to advise with him that hath the keys of David, and knows best how to shut and open, for else we may shut so fast, that we may be forced to have our doors broken open from Heaven; as of late under Prelacy (we sadly experience) who had shut up all with so sure an establishment, that a truth could not get in but by violence; and thus Rome and those Princes of Bondage under her, as the Spaniard, &c. make use of their keys in all their dominions for shutting out, so as the Gospel-truths have no visible entrance but by force, unless God bring them in at some other door yet unknown to us, as he seems to intend: now whether the establishment ought to be such under the Gospel as may universally except all but what is received, or such as may contrive some holy prudential way, for trying any new revealed truths; if such be offered clearly from heaven by the hands of men, we find that in Arts & Sciences the Sistemes are not such as will admit of no advancement: 
Bacon 〈◊〉 Aug. 〈◊〉  the profoundest agents in nature are led daily on to new experiments, and the Aristotelian magistrality hath been found no little hindrance to young travellers in the regions of nature.  
And that which may carry us on further in this enquiry, is the possibility of not seeing all at once, strenghened by experience in our own and others reformations; yet here we must inquire too, whether kingdoms ought to ●it so loose in their decrees, and whether the conscience of Nations or Parliaments are to remain still in such a constant potentiality to new degrees, and whether such a way would not keep a kingdom always tottering and uncertain? Yet further, whether the potentiality of acquiring new degrees of this nature, would not bring such an alteration as were rather perfective, then corruptive, or destructive? and if so, whether these jealousies may not be saved? we see, that in the bodies natural and spiritual, there is a potentiality to any perfective alteration, as in the air to light, and in the soul to degrees of illumination, till they come to the statu●e of the fullness of Christ.   

The advancers out of Babylon.  
IN our comings out of Babylon, we have many fellow travellers that pretend as well to leave her behind as we; and these are called heretics, schismatics, Anabaptists, Separatists. Now before we be too far engaged in this, being they are such as pretend to come from the same point of advancement, or setting forth, it would be well inquired how Popery and Prelacy come to oppose them so directly, and their interests to be so inconsistent, if they be all enemies to the truth: I find Christ's maxim tend to another sense, How can Satan cast out Satan? 
Mat. 12.16.  yet here again, I find that Satan may appear as well an Angel of Light as darkness, and Heresies may walk abroad, as well in white as in black; and that some vices are as inconsistent and destructive to one another, as vices and virtues. However, they pretend with us to come out of Babylon, so it is possible they may only mistake their way in their going out: yet we must ask further in such cases, where popery & Prelacy agree with us thus in unotertio (as appears in this one experiment of calling the others heretics and schismatics) whether a godly jealousy may not do well? for it is possible, to cast out the courser part of popery and Prelacy, and yet hold it by a finer thread, as it hath been to this age in our partial Reformations, when at first popery was cast out only by the head, and so gradually still holding it by some parts, for it is harder casting out a mystery than every one conjectures at the first sight, 
Rev. 17 5  for popery being a mystery in the spirit's sense, hath something more than a visible train of Hierarchy courts and ceremonies, there is something more spiritual in it, their mixed unity, their tyranny, their magistrality, their universality, their implicit obedience, with others, &c.  
Now it would be inquired what interest or remainder these may have left behind, for it is possible for popery to leave such roots and stumps in the ground where it hath planted so deeply, & to work again upon these hidden and occult dispositions, for the Man of sin rose by such interests at first, and this the holy Spirit had observed betimes, saying, 
1 Thess. 2.7.  the mystery of iniquity doth already work, defections, compliancies, and ap●stasies, as we have seen, are easily obtained, when the man of sin hath such invisible interests and agents laid in to work by; nor ●as the grosser or more visible ag●●ts the only means to actuate this Kingdom back again towards Rome so often (as we experience) but these more secret and mercurial engines which I have named.  
First for their unity, it hath such cold principles as freeze and congeal multitudes heterogenially together in the worship of God, and then puts the name of schism upon all the Reformed Churches that will not come into the dark with them, where all colours are like.  
Their tyranny reaches to the most spiritual cruelty, That of compelling souls under the penalty of martyrdom.  
Their magistrality, in obtruding the decrees of their counsels, their infallibility, with anathemas, their Lording it over the heritage.  
Their universality, in holding out their religion for Catholic, because the ten horns have given their Kingdom to the Beast, 
R●v. 17.17  though no longer than until the words of God shall be fu●fi●●d.  
Their implicit obedience, wherein all light and liberty is denied to the people, but such as streams through their ministry & dispensations, which must needs be of their own colour, and will never be purer, coming so; Now these and such like would be inquired into further; and our ministry may do well, a little more than they do, to set upon this part of discovery of the interests of popery and prelacy in their magistrality, unity, and implicity obedience (as their Covenant obliges them) for this I take to be the more spiritual part of it, and little studied, and thus they shall be more faithful to their Covenant, which engages them to a universal extirpation: and now that we are upon reforming, or refining, the extractions must not be only of the grosser, the government, superstition, ceremonies; but of the more essential, and formal, and virtual parts of prelacy and popery in the things I named; only we must take heed, that in such extractions, the purer spirits do not exhale with the other, and therefore in such spiritual experiments the furnace must be chimically heated, for it is possible that God's unity, order, and subordination may go out with the other, if the extractions be more violent, than the word of God, and Apostolical practices will endure.   

The several Interests of REFORMATION in this kingdom.  

I. The supernatural Interest.  
THe supernatural interest appears in those many great and eminent mercies since the first opening of Heaven upon this Nation (I reckon now from our own late epoch of Reformation.)  
And first in that design of calling a Parliament, and engaging them against the kingdom of Scotland, and so to have turned back the Reformation in its first advancing, a design not unlike that of Herod's, of killing Christ in the cradle; and here God let in some glimpses, and cast in some jealousies into that great Counsel, which rescued it from such an engagement, and for all the State Artifice of Court Declarations, and pretences; suspicions sprang up in the hearts of people, and though armies are levied by prerogative, and carried down, yet God takes off their spirits and success, both in their advancings and skirmishings with Scotland, and this is made by Providence, a necessity of calling a Parliament again, so as this inter design of the enemies, served only to land us upon clearer discoveries.  
This Parliament is summoned, and excellent Members elected by a corrupt commonalty, 
Psal. 29.3.  So as the voice of the Lord is upon the Waters.  
And now all things work and turn upon heavenly engines, and the long design of keeping of Parliaments, is turned into a necessity of a Trien●●all one, and further, to that of an everlasting one, by an act of continuation: and God hath fastened it as a rail in a sur● place, and now Reformation moves some degrees on.  
Votes and suffrages begin to disinteress propery and prelacy, God's voice is upon the waters again, Petitions upon Petitions from City and Countries for Reformation, a mighty overpowering still in the voices and votes for Reformation, both in the house, and elsewhere, Papists and popish cast out of Interest, and place in the great counsel, the Prerogative losing many State-advantages, and the Prelacy many Ecclesiastical.  
The contrary designs of Jesuits and Prelates disappointed, and all turned into designs for Religion and Liberty, and unity with Scotland.  
The several plots defeated and discovered, which were still countermining.  
That of bringing up the Army from the North at first.  
That of bringing the Cavaliers to the doors of the Parliament.  
That of betraying the Militia of City and Parliament, and surprising all.  
The several endeavours of betraying Cities, Towns Ar●i●s.  
The corrupting Parliament Agents, and getting interests in their several counsels and forces.  
The attempts of unclasping us into several parties.  
The restoring a Parliament from the day of small things, in the general defeatures, not long since.  
The preserving the most famous City of London, which hath been like Ezekiel's potter's house, the place where all the wheels of Reformation moved.  
And to all these, an assembly of many godly and eminent men for repairing the Temple, voting out Prelacy and Superstition in the places where they sat voting not long since to establish it, with oaths and laws.  
The several success of battles at Keinton, Newberry, York, &c.  
The Protestations and Covenants, like heavenly cordage to fasten both Parliament and kingdoms, and make them the more steadfast and unmovable in the work of the Lord.  
The many several preservations and successes of late, as that of Newcastle.  
Thus the supernatural interest hath wrought, and things have been as it were created and supported, by that naked power, and wisdom of God in Christ, which carried on his Church with signs and wonders, in the times of its first rising.   

The spiritual Interest.  
THe next interest I find Reformation to have in this kingdom is spiritual.  
And first the many interrupted assays formerly by godly Divines and others in the reign both Qu. Elizabeth, and King James, by Petition, Treatises, days of prayer and seeking God, the seed time of which light we now enjoy, light is sown f●● the righteous.  
The many assemblings of private Christians, in latter times, their spiritual contributions then of prayer and humiliation.  
And now the means of grace poured out so effectually in Preaching, and prophes●ing, and prayer amongst us.  
The effectual door which is opened of late, and a seeking to Zion with our faces thitherward.  
The return of the banished, persecuted, godly.  
The daily seekings to heaven, in solemn humiliations.  
The Gospel lightning from many Treatises, Discourses, Expositions.  
The sending out labourers into the harvest, the springing up of many young Prophets, as if this generation were the Seminary for the next: and to these spiritual subsidiaries in our own kingdom, the prayers, and holy contributions of all other Reformed Churches of Germany, Geneva, New-England, the Netherlands, with the Churches in France, and Scotland, and low Ireland, these all fall in with us into the spiritual design of Reformation, we are engaged in.  
This spiritual interest reaches to every Ordinance of God, to every minist●ation, to every grace, to every spiritual faculty, or power that makes towards Heaven or God, in this kingdom, or other reformed States.  
This Interest is yet stronger in the prophetical part of it, the fifth Angel now pouring out his viol on the seat of the beast: and here I dare follow Expositors to this, That Babylon is falling in the near parts of it; and for the time of the total ruin, the prophecy runs strongly, and the Interpreters too, that is not much above six years.  
To these, the meltings and dissolvings of customs, 
Cant. 2.17  traditions, superstitions, for the day breaks and the shadows fly away.  
The enemies filling up the measure, and Ephah, by their daily sins, idolatries, and provocations.  
The work of God upon Zion and Jerusalem, or his people, in the present wa●s or tribulation.  
The st●nding spiritual remedy of many godly Divines, in the conjuncture of an Assembly who like Aaron and Hur, hold up the hands of Moses.   

The politic or Civil Interest.  
THe power and acting of the King or Supreme, in a kingdom Monarchically constituted, as this would soon give the Reformation a powerful and spreading Interest, as we see in one Cyrus, and Artaxerxes, and Constantine, and an Edward, and Elizabeth; therefore Princes are called nursing Fathers, and nursing Mothers, to the Churches of Christ: yet though we want this Interest for the present, and the personal actings of a King, yet we have in the mean time a supplement, a Parliamentary regal power of two kingdoms: A strong fundamental in the work of Reformation, and a power very agreeable to the constitution of both, and very natural, for the propagating Reformation in this Kingdom, and this improved by Associations, and Covenants.  
The present power, armies, and success in most of the parts in this kingdom, but the West; and yet some strong Interests there to.  
The consideration with other Protestant States and Churches, (though I could wish it more) the commotions and troubles abroad, in Denmark, in States of Italy, Germany, Spain, Franc●, whose engagements gives them not time, to apply themselves to our disadvantages & distractions; God making them to hear a rumour of war in their own land.    

Further Searchings.  

I. Non-comm●nion, an● Excommunication.  
SEeing there is such a difference amongst us, concerning Non-communion, and Excommunication, that the first is not so proportionable, and ●dequate, and powerful as the latter: now, that which may be considerable here, is, whether it appear an Ordinance or no, and then all such consequences are saved, and the objections are but imaginary; for if it be an Ordinance, and spititually strenghened and armed from Heaven: it is all one whether you call it Non-communion, or Excommunion: nor is it the weakness of any thing on the worldly side of it, that ought to make us prejudge it for no Ordinance, because there may be an heavenly and spiritual supplement to make up whatsoever may be suspected in it.   

II. national and congregational.  
That which makes the difference here, is, a disputing about the fittest subject for Church ordinances, and we differ here in point of latitude and qualification; for on the one side, it is thought that a people nation● 〈…〉 the ●it recipi●nts of all th● 〈…〉; on the other side, it 〈…〉 only congre●● 〈…〉 ●●cipie●ts, and 〈…〉 di●ference; if we 〈…〉, we shall see that such quali●●●ations are ●●ated by both, and such cautions, as the Ordinances are, but neither prostituted by the one, nor the other, but a due regard had to the predisposing, and preaccommodating to the Ordinances, which are of a pure and heavenly constitution.   

Concerning the Model in Scriptures.  
THat which makes the controversy here, is the consideration of God's way of policy at the first with his Church, under the Tabernacle and Temple, which were all so exactly & completely sent down from Heaven, with laws, and cautionary precepts, for the just observance, and to these under the Gospel the notions in Scripture, of Kingdom, City, Family, Officers, Offices, Church-censures, Administrations, Applications, with many things of spiritual policy, both in principles and practice, with necessary inference from God's first method: On the other side, all this is acknowledged, yet in a little more latitude, and godly prudence is let in, for making up some●hing where there is not a deficiency suspected: but no clear principles or rules revealed.   

Pretended Heresies, Divisions.  
AS we should not go about to excuse or defend any error, clearly convicted, so not to condemn any thing for error, which seems not to bear up equally to our received principles: and here we must observe, that there are many, who when the notion of error or heresy is abroad, are only pensioners to the multitude, and measure the error or heresy, by those that are for it or against it, and are resolved however to write that way that they see the most condemn; and these are such, who though they do not kindle, yet they blow the fire amongst us: and I have observed, that these do so overwrite a cause, that at length they improve an error, and arm it more against the truth than it was before, by charging things on the wrong side of it, as we have seen of late: and thus while we think to gain, by letting in such a promiscuous stream of opposers, we rather lose: as in the case of some present controversies, who complain that they are rather oppressed then convinced, and bo●n down, then writ down: & certainly, that which makes us on all sides so far from peace, and issue, or success: the more we dispute, is our intemperancy and unnatural heats, in which we spend as much paper as in the cause itself: and I am sure in some differences I could name, the truth stands by, while we wrangle beside it, and the dust that we raise in arguing, makes the truth less discernible; and that which is considerable amongst us here, is the exceeding prejudice received against difference of judgement, and divisions, not considering that it is God's secret or engine for discovery, as well of truth as error, and for advantaging the one, as well as disadvantaging the other. To instance in our late debates about Government, it will appear that truth is improved, and hath received advancement from those very principles that seemed to oppose it; and I am sure in the case of the Antinomians, that error about freegrace hath drawn our Divines into more studying and preaching it then before, and stating it clearer; and the very Heresies almost of all times, have accidentally 〈◊〉 advanced some particular Scripture truth. And that very controversy about the ministry received from Bishops, hath brought forth some advantage amongst many of the godly, even a deep humiliation, because it came to us with a mark of the beast with it: and let not any jealousy or fear of derogation or disparagement, cause us to fold it up without any national contrition or acknowledgement, now in a season when we are laying new spiritual fundamentals, as in that late Act for Ordination: let the Prelates own designs of connivance, whose principles dare not look the Light in the face.   

Self indulgency: with the right use of Heresies and errors.  
FIrst, it is impossible but Heresies and errors should be, though there be a woe upon the Authors and Abettors, so as one would think this prediction of Christ should cool us in the heat of our tumults about them, and we should make no wonder at that which Christ hath prepared us so long before hand to receive; yet here we should do as the Disciples did, when their Lord had foretold them of a treachery to befall him, every one said, Master is it I? this reflective disposition, or self-jealousy I find much wanting in many, while every one rather ●its armed at his own door, and will neither search his house himself, nor suffer another to go in without opposition: and thus all count their opinions truth and will not do so much as suspect their own judgements, which was not the Disciples practice; and so we are forced to confute one another, while no man will confute himself, and thus differences are inflamed.  
And be it, that the things we condemn for Heresies and errors, be so, then there is this left us, to work up to God's design in such cases, and to turn them into advantages for the truth, and such a work is next to Gods, who takes in every sin and distemper, and makes it act something to his glorious ends, He hath commanded light to shine out of darkness.  
Are they Anabaptists, as they call them? Let it provoke us to awaken the Scriptures more for what we do; let us study the substance of the Covenant more, let us study Scripture inference and deductions more, let us study the correspodency of the Seals under both dispensations more, and we shall gain this, to be able to do, what we do, upon clearer and stronger principles.  
Are they Brownists or Separatists as they call them? Let it stir us up to look to our fundamental truths better, to our ministry, to our Churches, to our Practices: and sure while these controversies involve us more into the Scriptures, we shall only come forth more refined and clearer in judgement and practice; and what we might possibly have taken in under the notion of Tradition or Authority, and so have engaged ourselves implicitly to the truths we profess, we shall now give up unto God a more reasonable sacrifice.  
Are they Antinomians, as some call them? or these that cry down Law, or duties? Let us draw this advantage, to seek out how the riches of Free grace are offered, and how the Law is established by the Gospel, and what power of it is annulled, & how Christ is to be advanced above all, and how he is all in all, and the true Fountain in whom our life is hid; and that our being in him, and he in us, is the cause of all graces and duties in us: and that our life now in grace ought to be in conformity to that we shall live hereafter in glory, where being filled with Christ, we shall only live to the obedience and praise of him, for that work of justification and redemption we had by him: and let us study to give duties their right origination, order and end, Prayer, Repentance, Obedience, &c. as gr●●●s that flow from Christ into his, and back again from his into Christ; and that we interpret all Scriptures that concern either Christ, or the Law, or Sin, or Obedience, or Duty, into the glory of God in Christ, that all our conclusions may exalt him, whom God had in design only to exalt, To be a Prince and a Saviour.  
And thus we should drive on God's ends more than we do, in making every thing serve his glory, and our own edification, and not dash ourselves merely one against another, and go out only in vapours of heat and opposition, which too many do.   

Trials of God amongst us.  
THat which is an argument of trouble, and distraction to carnal judgements, aught to be the only confirmation and strengthening to God's people, who live in a higher region, and stand on the vantage ground above the men of the world, and see how the designs of Heaven are managed, and are able to discern that in the creature, which others are not, even a providence work which shines forth in the contexture of things and affairs, like the Sun beams on the wall and first let it be no wonder that God is in the midst of troubles and tumults, I will shake all Nations, says God, and then it follows, the desire of all Nations (or Christ) shall come before me; 
Hag. 2 7.  and when he was with Israel he was in a cloud and fire at one time, 
Exo. 19 9  in lightning and thunder at another; 
1 Kin 19.12.  and when with his Prophet, there went a whirlwind and fire before him, and the Spirit of God which knows God's manner of presence best, sets him forth thus, 
Psal. 50.3.  Our God shall come, a fire shall devour him, and it shall be very tempestuous round about him: when he was with Gideon and his people, it was so, as he could see little of him, If the Lord be with us, why then is all this befallen us? when, with his people in captivity, 
Judg. 6.1  it was so as the Prophet could say, Can these dry bones live? 
Eze. 37. ●.  When with his Disciples, it was so, as there was no comeliness in him, he was not desirable: when with his Apostles, 
isaiah 53. ●  he struck the room with a whirlwind, and enlightened it with fire.  
See God's method and goings before amongst his people, and you shall trace him now in the same spiritual and providential impressions.  
First, in our Parliamentary & Divine Assembly, and the rising of people to build the Temple of God; so it was before, when the Temple in type was raised, and the Lord stirred up the spirit of Zerubbabel the son of Shelathiel, governor of Judah, and the spirit of Joshua the son of Josedech the high Priest, 
Hag. ●.  and the spirit of all the remnant of the people, and they came, and did work in the house of the Lord.  
In the beginnings of the war, when a few Delinquents drew in so great a party to the King's party, & when so many revolted from the work; so it was before in that of Gibe●●, which got in the Tribe of Benjamin to their quarrel against all Israel. And in that of Abijah and Jeroboam, when Jeroboam was four hundred thousand men more than Judah: 
2. Chron.  but there were gathered to them vain men, the children of Relial, who thought to withstand the kingdom of the Lord, with whom was a great multitude, and golden Calves, who cast out the Priests of the Lord But with Abijah was the Lord God, and the Priests which minister unto the Lord, and they which burn sacrifice morning and evening, and which sounded trumpets to cry alarm against ye, O children of Israel.  
In the Contributions brought into the work of the Lord, as the Plate, Money, Jewels, Levies, loans. 
Neh. 7.  So it was before, when some of the chief of the Fathers gave unto the work, and the rest of the people, twenty thousand drams of gold and silver.  
In the divers success the enemies had in the proceding of this War: So it was before when the Sons of Belial in Gibeah involved a whole Tribe into their quarrel, 
Judg. 20.  and got the better of it in divers battles.  
In the battles and victories we had in many places, as Edge kill & York, where our multitude did not deliver us. So it was before in Gideon's, when God took off his Army to three hundred, and then gave him the success against his enemies.  
In other particular deliverances of besieged places, as Bradford, Hul, Lime, Gloucester. So it was in Ziph. in Keilah, 
1 S●m. 23.  in Jerusalem, when God caused Saul and Senache●ib to hear a rumour of war to divert them from the siege. 
Isa 36.   
In our divisions about some ●cripture truths, in our murmurings and disputings, and our ways of conciliation by an Assembly. So it was before amongst the Brethren, till a council at Jerusalem reconciled them: So amongst the Grecians and the Hebrews, till the Brethren were called together to consider of it.  
In the discoveries of Conspiracies and Plots against Parliament, and City, and Armies. So it was with Israel, when Elisha discovered the counsels of the Syrians: So with Nehemiah, when Sanballats and To●iabs plots were revealed: So with the Jews, when Haman's was discovered and defeated: So with Absalon's, when Achitophel's was tu●●●d into folly. The Lord is known by the judgements that he executes: the wicked is snared in the works of their own hands.  
In stirring up the younger sort into attempts against the Armies and enemies of God. So it was before, when Ahab said, By Whom? And he said, Even by the young men of the Princes of the Provinces. 
1 Ki●g. 20.34.   
In raising up new Armies after discomfitures and losses; as in the general rout we had throughout the kingdom not long since, when our Southern, Western, and Northern Armies were scattered. So it was before when Israel had loss after loss in their way to Canaan, and still recruited by the power of their God.  
In carrying on the cause through windings & turnings through losses and victories, making us a mutual scourge to one another, dashing us both in pieces, and repairing us again, and thus keeping up a standing affliction amongst us, till his work be finished on Mount ●ion, & his judgement on his enemies. So it was before, when Israel and Iud●h were engaged against each other: ●o it was with Jonah's ship, when they rowed hard to shore, but they could not, for the wind blew and was tempestuous against them.   

God standing in these times.  
THey that would see God in this work, must consider the spiritualness of the design, and God's way of mysterious acting, and not let themselves down into the creature, and think that the breaking of an Army, or a Party, breaks God's design; for it remains the same yesterday and today, and the same for ever; and God takes in miscarriages, disadvantages, and improbabilities, and seeming impossibilities, and treacheries, and enemies workings, and makes them all work into his purpose: He took in a treachery at the completing of the spiritual design of our redemption, and a Judas must accidentally, though woefully, help in the work of our salvation. So that if we would but study God's design concerning his Church and method, and rise up higher than the creature & the creatures method in our conceptions, and look on the other side of it, we should not be at such losses and stands, and in such despondencies and discouragements as we are: And while we grasp at the creature too fast, either at Agents, or Armies, or Counsels, God many times (as we experience) draws them either off from us, or us from them.  
Again, we must look at God's standing amongst us: He is not now as he appeared to Israel on the Mountain, with a clear paved work of a sapphire under his feet; but he is now as he was before in the visions, he stands in the bottom among the myrtle trees, on a red horse, so shaded as none but his own can see him; His spirit is in the wheels, and one wheel within another: He walks in the midst of the seven golden Candlesticks, yet none but a Disciple sees him. The work of Church providence is intricate and perplexed; so it was when the Jews were his people, and now it is when the Gentiles are his people too: so it was in the first part of his work about his Church, and so it is in this second p●rt of his work too; for it is all but one work, only in several complexions and methods, to Israel and the Gentiles.     

Maxims of REFORMATION.  

Go●s engagement for deliverance.  
WHen the people of God are under any spiritual or civil oppression, God will be sure to be mindful of them, designing some course for their deliverance, not in the way of his common providence, but from the engagement that he hath laid upon himself by covenant: ●nd in this his season of thoughts towards them, their sighs and complaining● of soul do move him and put him on, and actuate his wisdom into experiments. 
Exod. 2. ●3, 34, 25.  And the childre● of Israel sighed by reason of bondage, & they cried, & their cry came up unto God and God heard their groaning, and remembered his covenant, and had respect unto them.   

Eminent workin●s.  
When God sets himself to deliver a people, he comes towards some of them in some eminent working, and engages them to go before the people.  
Come therefore, and I will send thee unto Pharaoh, 
Exod. 3.1.  that thou Mayst bring forth my people.   

Disp●si●io●s b●f●rehand.  
When God intends actually to enlarge a people, he lays in dispositions beforehand into the hearts of the Princes and Elders, so that all their motions shall fall easily into such conjunctures as tend that way.  
And they shall harken unto thy voice, and th●u shalt come, 
Exo. 3. ●  thou and the Elders of Israel.   

God's design upon obstructions.  
When the Lord is upon the work of enlargement and bringing out his people, he often allows the obstructions which their enemies cast in, and yet goes on to make up his glorious design of their impediments.  
And I am sure the King of Epypt will not let you go, 
Exo. 3.19.  n●, not by a mighty hand.   

Mutual concurrences.  
The Lord in the great design of leading forth his people, acts both the Elders and Ministers into mutual concurrences and strengthenings of each other, that the failing of each may be made up by the others supply.  
And Aaron shall be thy spokesman unto the people, 
Exo. 4.16.  and he shall be to thee in stead of a mouth, and thou shalt be to him in stead of God.   

Some experiments eccentric to God's time.  
There are oftentimes certain experiments which the people of God make in their way to deliverances before the fullness of time come: But still there is such a want of correspondency in the things they look for, that they make no proceeding, but fail, being eccentric to God's time of success.  
He supposed his brethren would have understood how that God by his hand would deliver them, 
Acts 7.25  but they understood not.   

Success through disadvantages.  
When God stirs up a people to go out from bondage, he gives the enemy the liberty of obstructing and raging, and draws forth his people through many windings and turnings; so as their passage is not even and direct, but their success is made up of disadvantages, of contrarieties, and improbabilities.  
He brought them out, 
Act. 7.36.  after that he had showed signs and wonders in the land of Egypt.   

The season of seeking God.  
When tidings of public calamity are abroad, then is the season of seeking God, and enquiring after sin, and putting God in mind of covenants and engagements that he stands in to his people.  
And they said unto me, 
Neh. 1.3, 4, 5▪ 8, 10.  the remnant that are left of the captivity there in the Province, are in great affliction and reproach; the wall of Jerusalem also is broken down: and it came to pass when I heard these things, that I sat down and wept, and prayed, and I said, I beseech thee O Lord remember now these are thy servants whom thou hast redeemed.   

Relations for advantaging the cause of God.  
We must observe all our relations in public times, and see how we are placed for advantaging the cause of God, and we must put forward every engagement, still keeping an eye upon him for directing our designs to his own ends.  
Prosper I pray thee thy servant this day, 
Neh. 1.11  and grant him mercy in the sight of this man: for I was the King's cupbearer.   

When to impart the appearances of G●d.  
That which will exceedingly excite the spirits of people to public endeavours, is a wise imparting the several preparations that God hath made, and the appearances of God to the rises and beginnings that are attempted; for men are the easilyer drawn to engage there, where they see God engaging first.  
Then I told them of the hand of my God which was good upon me, 
Neh. 2.18  as also the King's words that he had spoken unto me, and they said, let us rise up and build: so they strengthened their hands for this good work.   

Treating with few, and a just survey.  
In the first designing of Reformation, it is good treating only with few at first, and that in secret, and to take as just a survey of the necessity as you can.  
And I arose in the night, 
Neh. 2.12.  I and some few men with me, neither told I any man what God had put in my heart, to do at Jerusalem: neither was there any beast with me, save the beast that I rode upon.   

Let your enemies see your interest.  
When the enemies of God are beginning to plot against the endeavours of Reformation, the safest is to let them see the interest you rest on, and that your judgement and resolution is seated higher than to be easily taken down with contempts, or scandals, or practices.  
But when Sanballat the Horonite, 
Neh. 2.19 20.  and Tobiah the servant the Ammonite, and Geshem the Arabian heard it, they laughed us to scorn, and despised us, and said, what is this thing that you do, will you rebel against the King? Then answered I them, and said unto them, the God of Heaven he will prosper us; therefore we his servants will arise and build: but you have no portion, nor right, nor memorial in Jerusalem.   

Holy preparations, foundations, for Reformation.  
In the work of Reformation, your beginnings and foundations, must be laid in prayer and holy preparations, the works of God must be advanced in the ways of God, and Reformation must go up in sanctification.  
Then Eliashib the High Priest rose up with his Brethren, 
Neh. 3.1.  the Priests, and they built the sheepgate, they sanctified it, and set up the doors of it even unto the tower of Meah, they sanctified it unto the tower of Hananell.   

Watching with both eyes.  
In the practices of the enemy, we must watch with both eyes, one towards Heaven, & the other towards the work we have to do; though God is able to fortify the weakest proceedings, and shade them from violence: yet we must not so tempt God for extraordinaries, as we take not the ordinaries he provides us.  
nevertheless we made our prayer unto our God, 
Neh. 4.9.  and set a watch against them day and night because of them.   

The time of the strongest conspiracies.  
The times of the enemies strongest & most effectual conspiracies, is then, when the work of Reformation appears in some success and preparation.  
But it came to pass, that when Sanballat and Tobiah, 
Neh. 4.7.  and the Arabians, and the Ammonites, and the Ashdodites, heard that the walls of Jerusalem were made up, and that the breaches began to be stopped, than they were very wroth.   

When Reformation is violent.  
When a people are superstitiously principled, 
2 Cro. 3●.  and Nationally converted, reformation is but violent, and formal, and they turn only by a power from without, and not within.  
And yet for all this, 
Jer. 3.10.  her treacherous sister Judah hath not turned unto me with her whole heart, but feignedly, saith the Lord.   

How people cool.  
When the people are all on a flame in Reformation, they cool as soon upon intermissions, and obstructions, for such heats are but moods and passions. O Ephraim what shall I do unto thee? 
Hos. 6.4.  O Judah what shall I do unto thee? For your goodness is as a morning cloud, and as the early dew it goeth away. As in the time of Elijah, when they killed Baal's Priests one day, and would have killed Elijah the next.   

Dispensations of right principles.  
That a Reformation which is lasting, must be sure to abound with dispensation of right principles, and there must such courses be projected, as the light may be dispersed amongst the people, and interests must be sought for, 
2 Cro. 17.8, 9  by laying in good principles to work out the bad.  
And with them he sent Levites, and they taught in Judah, &c.   

Carnal reasonings in Reformation.  
Take heed of carnal reasonings in Reformation, they will soonest weaken the hands, for there is scarce any Reformation but it will hold out some parts which may offend the darker side of judgements or opinions, there was so much in Ezekiah's as might have stumbled some, because the very Serpent which Moses set up was broken down; and so much in Christ's, because he put down Moses and the Law, which God himself had given, though he did but indeed fulfil it, and so much in the Apostles, because they were men without learning, which turned back the Pharisees and Rulers that they could not believe in him; and so much in ours now, because old customs, and old laws, and old traditions are broken down.   

The design of Fixation.  
In times of Reformation, there must be an eminent design amongst many others, and that is the design of fixation, which must be advanced by all spiritual and civil means: This kingdom hath most need of that, for they have still changed Religion with the change of successors: and yet this design of fixation must be so cautionary and provisional, as may let them out to higher degrees of Reformation, this was Israel's and judah's case, 
Hos. 64. ●  a recovering and backsliding with the succession of good and bad Princes? Oh Judah what shall I do unto thee? for your goodness is as the morning cloud, and as the early dew it goeth away.   

Reformation times.  
Reformation times prove often very hard and expensive times, and times of murmuring; yet that should not make for discouragement, but redress.  
And there was a great cry of the people: some there were that said, 
Neh. 5. ●, 3.4, 7.  We have mortgaged our lands: some also that said, We have borrowed money. Then I consulted with myself.  
In public engagements particular interests must be laid by, and the yoke of oppressions taken off, and the cause of God must take up all: they that build their own houses and the Temple together, are no fit workmen for a spiritual fabric.  
I rebuked the Nobles and Elders, 
Neh. 5. ●, 8.  and said unto them, You exact usury, restore I pray you, unto them their lands and their vineyards.   

A sad Preferment.  
They that are called out to the public, aught to let all their designs and endeavours run in such a channel as may flow thi●ther, and not to stream back, or aside, in any other course. It is a sad preferment to be enriched with the calamity of Church or State, and to build up your own ship with the broken planks of the kingdom's vessels; or to settle your own inheritance, before the public's.  
But the former governors were chargeable unto the people, 
Neh. 5.16 17.  and had taken of their bread and wine, besides forty shekels of silver: but so did not I, because of the fear of the Lord; I also continued in the work of the Lord, I also continued in the work of the Lord, neither bought we any land.   

No harkening to pretences.  
It is no safe harkening or turning aside to the pretences of those whom you are not assured of to be cordial in the work: Such only make out either to stand in your way, or to break the strength of your applic●cations to the public.  
Then Sanballat and Geshem sen●t to me, saying, Come let us meet together: bug I sent, saying, I a● doing a great work, why should the work cease whilst I leave it?   

Imaginary dangers.  
The fears and jealousies, and imaginary dangers, are usually the contrivances of the enemy, nor ought they to be reckoned further into the common work, then cautious for strengthening; they that account them as other serve not so much the design of God, as the Enemies:  
For they all made us afraid, 
Neh. 6.9. ● 5.  that we might do so, and sin, and there they might have matter for an evil report.   

Astonishment from God.  
The more that God is sought to, the more of astonishment will the success have in it, and the more wonder and fear will it shed upon the hearts of the despisers.  
Now therefore, O my God, 
Neh. 6.9.10, 16, 17.18.  strengthen my hands, and, O my God, think thou on Tobiah. So the wall was finished, and they were much cast down in their own eyes, for they perceived that this work was wrought of God.   

Secret workings.  
The greatest hindrances, are the secret and inward workings by such who hold correspondency with some without: and if the work be Gods, there will be many of these: therefore relations, alliances & dependencies ought to be carefully looked to; for the Enemy winds in at these, to betray and act by. 
Neh. 6.1.18,   
The Nobles of Judah sent many letters unto Tobiah, and the letters of Tobiah came to them, and there were many in Judah sworn unto him, because he was the son in law of Shecaniah. Heavenly instruments.  
It is the safest and most harmonious in the work of God, to employ such agents as have much of God in them: Heavenly work is the best set on by heavenly instruments.  
Then I gave my brother Hanaeniah the Ruler of the Palace, charge over Jerusalem, for he was a faithful man, and feared God above many, Neh. 7.2.   

Public designations.  
In public designations to place or employment, it is good ordering and disposing men abroad, according to their nearest relations and interests.  
And appoint watches of the inhabitants of Jerusalem, every one in his watch, & every one to be over against his own house, Neh. 7.3.   

Originations.  
In the proceedings of the business of God, he hath his special times of working, of new beginnings, and originations: for God is never at such a loss, but he knows where to begin: and therefore we fall very short of God's design, in doubtings and despondencies, seeing that he is so immediate and infinite an Agent as he is.  
And my God put into my heart to gather together the Nobles and the Rulers, &c.   

God's Treasurers.  
God's work is of that nature, that draws out the strength and contribution of all sorts, and God only seems to lay up provisions amongst his people for such a time: Men are but treasurers for God, and must open their coffers, when providence puts the key into their hands.  
And some of the c●iefe of the Fathers gave unto the work, and that which the rest of the people gave, was twenty thousand drams of gold, &c. Neh, 7.72, 73.  
Also we made ordinances for us to charge ourselves yearly for the service of the house of our God, Neh. 10.32.   

Scriptures openly consulted.  
It is the surest way, to consult the Scriptures of God, and find out the mind of him in every part of our way to Reformation; and to draw out those principles there, which the people are to work by: The more light the multitude see from thence, the more firmly and faithfully will they walk.  
And Ezra opened the book in the fight of the people day by day, from the first day unto the last day he read in the book of the law of God.   

The mixed, or Neutralists.  
There ought to be a godly and faithful care in the times of Reformation, to discriminate and separate those that are mixed or Neutralists, for they are such as stand in the way; and if the business flow into their orb of negotiation, there it sticks and is retarded.  
In those days saw I also Jews that had married wives of Ashdod, of Ammon, and Moab: and their children spoke half in the speech of Ashdod, and could not speak in the Jews language: And I contended with them, and smote them, Neh. 13.23, 24.   

Prayer beforehand.  
When we expect God down amongst us to do some great thing for his Church, then should be the season of our holy assemblings & meetings: and it is a sign of God's immediate following, when he sends out a spirit of Prayer and Supplication beforehand.  
Then returned they unto Jerusalem, and all continued with one accord in prayer and supplication. Act. 1.12, 14.   

Public appointments.  
In public appointments there is much godly prudence in selecting those that are not experimentally known amongst us.  
Wherefore of those men which have accompanied with us all the time, must one be ordained to be a witness, Act. 1.21   

Resort and consociate.  
When evident dangers and obstructions are in the way, than it is good for the people of God to resort and consociate, and to make the main part of their design a communicating of the state of their affairs to God, for they relate most to him, and it is the fittest to impart to him those impediments what he can only remove.  
And being let go they went unto their own company, and when they heard that, they lift up their voice to God with one accord, &c. Acts 4.23.   

Differences composed.  
Differences amongst the godly are best healed, and composed by the godly, and meetings or gatherings of the people of God are remedies very agreeable to the distemper.  
There arose a murmuring of the Grecians, 
●ct. 6.1, 2  against the Hebrews Then the twelve called the multitude of the Disciples together.   

Spiritual provid●nce.  
When once the Gospel hath been admitted, there must be a spiritual providence used, not only for propagating, but strengthening and establishing.  
Heard that Samaria had received the word, 
●cts 8.14  they sent vato them Peter and John.   

An eminent Agent.  
If there be any one agent whom God hath eminently engaged and prospered in his work, there ought to be an eminent care for his preservation and accommodation, lest the light fall out if the candlestick be broken.  
And they watched the gates day and night to kill him, 
Acts 19.24, 25.  than the Disciples took him by night, and let him down by the wall in a basket.   

Gracious seasons.  
When the Lord gives any gracious seasons to his people from troubles or persecutions, those times must be only spiritual, else the people of God come not up to his ends in the mercies received, and it may be just with God to break off such seasons, when they are no better acknowledged.  
Then had the church's rest and were edified, 
Acts 19.31.  walking in the fear of the Lord.   

Care in communicating.  
Where any thing is acted by any of the people of God, by a more than ordinary light, there ought to be much care in communicating and clearing up to the minds of darker Brethren, the reasons and grounds of such actings, and no such disputings or contendings as may rather ravel out a controversy, then guide into any orderly information.  
And when Peter was come up, 
Acts 11.2, 3.  they of the circumcision contended with him. And Peter rehearsed the matter from the beginning, and expounded it by order unto them.   

The whole counsels of God.  
It is godly prudence, to prepare people in their way to reformation, with telling them as well of the cross as the Crown, and to open the true constitution of things below, and this i● to publish the whole counsels of God, and to lay in a principle of patience, and premonition before any thing come to pass.  
They returned again, 
Acts 14.22.  and confirmed the souls of the Disciples, and exhorting them to continue in the faith, and that through much tribulation we must enter into the kingdom of Heaven.  
FINIS.