Shortly declared in certaine Positions .

1. THe Children of Sion , all of them that wish from their heart the welfare of their Mother , cannot but be sorrofull for her misery .

2. Jf they haue a true sorrow for her miseries , they must needs also haue a desire that they may be taken away .

3. If they haue such a desire indeed , they cannot be without a willingnesse to helpe to redresse them .

4. And if there be a sincere will to helpe to redresse the publick miseries of the Church , there will of necessity follow a readinesse to indevour the worke according to ability , by lawfull and possible meanes .

But if there be no endevour at al , it is evident there is no willingnesse to helpe , & if no willingnesse to help to redresse evils , then also no desire that evils may be taken away . And if no desire that evils may be taken away , then also no sorrow for the same . & if there be no sorrow for the misery of the Church , there is also no true affections or wishes for the welfare therof . & if this be not in the heart of a publick Professor , it is apparent he hath no true heart to Sion , and so is none of her Children , and whatsoever otherwise he may pretend in shew , is but an hypocritall appearance of affection which the day of tryall will discover .

Now then , if a man do thinke himselfe a true Child of this afflicted Mother , let him try his heart by reall affects , and not by the selfe deceit of flattering and imaginary griefe , which may come in his minde , with a transitory flash of Condoling the publick miseries when evill newes are brought into his eares . Jt is easie to sim pathize a little with the miseries of the Church , when they are related to us , and to utter some apprehension of present , or of future evils , with the flourish of a Complaint over the misery of the times : But what is this to a childish affection , that seeth his Mother in distresse and extremity , set upon by Robbers , and lies to be torne in peeces by her enimies ? What is this to a brotherly heart that seeth his mothers sonne in extreame danger of life ? Do you thinke that he would rest in such a Complaint , and not be ready to put forth his hands to helpe his brother , or his Mother in such a Case ? Certainly no , if there were in him any sparke of filiall or brotherly affection . So then these are times wherein the Children of Sion are to be made manifest , for those that know her miseries , and will not really endeavour to redresse them by lawful and possible meanes , according to their ability , are none of hers , but strangers : Let us not therfore flatter our selves with vayne words and shewes of affection , the time is come wherin deeds are required . Therfore to shew the nature of these deeds , I briefly thus proceed .

Jf the Children of Sion are bound in conscience all of them to in deavour according to their ability the redresse of her miseries , then every one ought to do these things .

1. To take notise of the true state and Cause of her miseries .

2. To consider with himselfe what he is able to do , in helping to take away the cause .

3. To forecast how that which he is able to doe , may be most effectually put in execution .

4. To fall to the execution of that worke as soone as ever hee can conveniently , for under these foure points , all orderly endeavours of this nature are comprehended , therefore of these more distinctly and particularly .

Of the first Duty :

IF wee ought to take notice of the true State and cause of the misery of the Church , then we should conceive of them in a two fold respect . Both in respect of the Church to which the evil befals , and in respect of the nature and property of the evill in it selfe , which befalleth to it .

As Concerning the true Church of Christ , this is the right State and condition of it , that it is a Society of Saints called out of this evill world , to live in the Spirit of Christ by his word , to the glory of God in the advancement of their mutuall Salvation . As long as these properties of a Church are obserued amongst those that make profession of the Gospell , the Church cannot be said to be in misery , for every thing is well and happie , so long as it enjoyeth intirely its own being and natural properties . But if any thing befall unto it , whereby that being is destroyed , then it is said truely to be in misery , and that which is the cause of the destruction of its being , is the cause of its misery : so thē we may conclude thus , If the visible professours of the Gospell of Christ at this time , bee visibly a Society , and be sanctified by their obedience to the heavenly calling . So that they are indeed visibly seperated from this evill world , and live in the spirit and by the word , and glorifie God , and advance their mutuall edification . Then the Church visiblie is in no misery but truely happy . But if the visible Professors of the gospel , be not in this estate , thē the visible Church is truly miserable , and all that hindereth and destroyeth those properties in it , is the cause of its miseries .

Therfore now we are to take notice of that which causeth want : 1. Of their Visible Society . 2. Of their visible Sanctification . 3. Of their visible Separation from the evill world . 4. Of their visible life in the Spirit . 5. Of their visible obedience unto the word . 6. Of their Visible glorifying of God . 7. Of their visible advancement of one another to salvation .

If the things which destroy these properties be observed , as they befall to the Church , and as they are evill in their owne nature , then wee shall truely understand the cause and State of the misery which oppresseth the Church : Therefore to thinke of this matter , Let us see what is the cause of the want of Society amongst the visible Professors of the Gospell , and then what is the cause of the want of all the rest of these properties .

The cause of the want of Society , is either a carelessenes where by every one looketh only to himselfe , and not also to the things of others . Contrary to the intention of God in framing the Church to be one Body in Christ , 1 Cor 12.15.26 . and contrary to the commandement of the Apostle , Phil . 2.4 . Or else an Alenation and contrariety of Affections , whereby the Professours of the Gospel are opposite one to another in the Course of their profession . not onely not labouring to entertaine the vnity of the Spirit in the Bond of peace , as we ought to doe Ephe . 4.3 . but rather endeavouring to bite and devoure one another , and so in effect to consume one another in there society Gal. 5.15 . And the cause of both this Carelessenes and Alienation . is a selfe seking of every one , whereby he intendeth to set up his owne knowledge and practise aboue others , and intendeth not in love and meeknesse to accomodate himselfe and his guifts to the profit of others , according to the measure of their Capacitie , which is neverthelesse the end wherefore God hath given al his gifts to every on . 1 Cor . 12 : 7. Now from this self-seking , do all these Schismes proceed , which haue destroyed the visible Society of the Professours . And by this meanes Sects and parties arising amongst the Professours , they injury one another , and multiply Scandals to the dishonouring of the Gospell .

For which the Iugment of God is poured out upon them , and justly all miseries befall them , because they haue helped to turne the sweetnesse of the Gospell of peace , into the bitternesse of Gall and wormewood , by strife and contention , whiles they did not labour earnestly to prevent those Schismes , or to take them away in due time . The cause of the want of visible Sanctification in the Professors of the Gospell , is the want of Godly zeale in the practice of piety . And this Zeale is wanting because the knowledge of things belonging to the Conscience , is not so much taught and apprehended , as of things belonging to Theoreticall speculation , wherin most men now dayes put the whole substance of Religion and faith , from whence ariseth the earnestnes about matters of dispute , because they suppose that all Religion , Truth and Faith is lost and overthrowne , if any of their preconceived tenets be not received and entertained in that sence wherein they underderstand them . And therfore they are al busie to rectifie & enform the notions of their understanding , & forget in the mean while their hearts and their practises , wherein the state of Regeneration and holines ought to be perfected . Now from the neglect & forgetfulnes of perfecting holinesse in their inward and outward life , the habits of sinne takes place more and more , which darken their vnderstandings , & quench the good motions of the spirit , & make them wholy voyde of that trueth which is after godlinesse , which should rule their consciences in all actions . whereof they being destitute by nature , and not being taught in the ordinary course of the ministry , they fall to this , that they are content with an outward , moral , and formall profession , and neuer seeke to God further , except it be in the Theory or Controversies

Now from the want of these two Foundamentall properties , ( viz : ) Society and Sanctification , and from the causes thereof , proceedeth the want of all the other properties of the Church , wherein the visible and spirituall happinesse thereof Consisteth : for wherthere is no care to maintaine mutuall Society , and no knowledge of Conscionable duties in the practise of piety , there can be no seperation from the evill world , there can be no life of the spirit of God , there can be no true obedience to the word of God , and Consequently there God cannot be glorified , nor the salvation of men mutuably advanced , and so all the properties of the Church are taken away by these causes : which we thus considered in respect of the Church to which they befall , which are to be thought so much the more pernitious by how much the Sion of God our heavenly mother is in her selfe glorious , as the joy of the whole earth . Deare unto Christ our Saviour , who hath redeemed her with his own precious Blood , and to be beloved by us , who are begotten in her , and called to the fruition of life eternall .

Now the other respect under which these evils may be considered in themselus , is this , that we take notice of them how pernitious they are and hateful in their first beginings , how hurtfull they are in their progresse , and how dangerous in their issue and finall period . There beginings are from the inward spawne of our Corrupt nature , and from the father thereof the Devill , who is the author of al divisions and all vnholinesse . Their progresse wee may se to be hurtful that evidently the visible estate of the Church her happinesse is chaunged thereby into extreame misery and desolation , Religion decayeth , Jgnorance , Superstition and all ungodlinesse increaseth , persecution and cruelty prevaileth , & the invisible perfections of the true Regenerate , for want of a holie communion with others in spirituall things , are exceedingly impaired & stayed in their grouth . Their end & final period can be nothing els but the vtter desolation of all churches and common wealths through warre , famine and pestilence , which the wrath of God hath begun to send forth upon almost all the nations of Europe , and the eternall damnation of those that in their publick or priuate Courses of life , either make themselves instruments of Sathan to foment the Causes of these evils in the profession of the Gospel , or else ( knowing what they ought to do in redressing these evils ) neglect their duties , and detaine the truth and grace of God in silence ; and unrighteousnesse , as a light vnder a bushell , or a talent hidden under the ground . For in this Case he that is not openly with Christ for the preservation of his Church and Gospel , is directly against him and will deservedly be dealt withall as an advesary Therefore let us now come to the second point which is to shew how everie one ought to consider with himselfe what he is able to do , to helpe according to ability , to redresse these Causes and miseries of the Church .

Of the second Duty

WEE haue now seene that the cause of all misery in the Church is , summarily and originally a twofould want , First of Care to entertaine spirituall Society one with another . Secondly , of Godly zeale and knowledge in the practise of piety : If these two wel-springs of our misery can be stopped in the Course of our publick profession , we shall liue in a sanctified Society one with another in the Gospell , and then it is certaine that there shall bee no blessing wanting for the Psalmist saith that There the Lord comman deth a blessing even life for ever more Psal . 133.3 . Therfore every one that beleeveth it to be so , is bound in conscience to help according to his ability to advance this state of the Church , otherwise he is like to proue but a stranger that hath a false heart to the welfare thereof . Now the ability of every man that is a professed member of the Church , is twofold either Spirituall or Corporall , or rather both Spirituall and Corporall . For every one ought to be a member of this body in both these respects , and every member in everie respect hath its owne severall guift and ability to serue and profit the whole body within its own place , upon which ground we thus proceed further .

If there be any spirituall ability in a man , it is in the light of his vnderstanding , and in the Commotions of his wil and affections : by the vnderstanding through light he is able to apprehend , to search and discearne out things to be Considered off , and haueing found them to dispose and order them to the Capacity of others . See then , these abilities ought to be applyed to the Consideration of the evils of the Church , to apprehend search out , discerne and set forth before the eyes of his owne understanding the causes and remedy therof , in such a manner that others also may be able to comprehend them : But if a man doth not apply the light of his understanding to think upon these objects , it is evident that he with draweth his spiritual ability from the service of the church in these times of her greatest distresse , and so deserveth to be given ouer to the darkenesses of foolish imaginations , because he loveth not to thinke upon that which is most necessary and profittable for the Kingdome of God , that the light may shine before others to help them in the darknesse of these miserable Confusions wherein now all doe lie almost drowned , By the Commotion of the will and affections . A man may stir himselfe up to move for the Church three waies . 1. Towards God . 2. Towards himselfe . 3. Towards his neighbour .

Towards God , he ought to moue in the desire of his heart by humble prayer to beseech him , that hee would be pleased to take a way the Causes of the misery , & send forth instruments fitted with guifts to apply the necessary remedies , If therefore in his prayer he seeketh not for this at the thrown of grace , it is apparent that he neglecteth to pray for the coming of the Kingdome of God , which consisteth in righteousnesse , peace , joy in the Holy Ghost , all which is now wanting in the Visible Society of the Church .

Towards himselfe , he ought to moue by earnest resolutions , & holy purposes to goe out of this Babell and Confusion wherein we stand , by freeing his owne minde and affection from all Sectary and Scismaticall intentions , and his publick profession of Religion from the sports of malice , hatred , prejudice , murmerings , raylings and contentiousnesse , that he may be found unblamable in loue at the coming of the Lord Iesus .

Towards his neighbours he ought to moue by compassion in pittying those that goe astray , from the truth , and giue Scandals to others in their violent passions , and practises , and by good example to goe before them in Charitable judgments and courses of life , & by holy provocations , exhortations and entreaties to draw them out of the Snares of Sathan : to follow the duties of mutuall edefication , and to intend the duties of holy communion . Now if hee worketh not these resolutions and motions upon his own wil and affections , it cannot be denyed , but that he is of a Schismaticall spirit and disposition , and so is guilty of the Causes of this misery wherin the Church is plunged , and therefore ought betimes to reforme his hear , tand purge it from the secret disposition of Carelessnes alienations oppositions and selfe seeking , where withall it is possessed . For it is Certaine that if the former good resolutions be not formed , in it , the oposite dispositions are , because it is imposible that the heart can be voyd of both , and let him with all remember that his Heart is hard to be knowne , because it is Deceitfull aboue all things and desperately wicked Ier . 17.9 , Therefore he ought not to passe the matter lightly , nor leave of this endeavour , till be finde these resolutions perfectly setled in it , least perhaps he be found to be one of those that help to bring this desolation upon the Church of God . These then are the abilities of the Spirit wherein those that ought to be most Spirituall , viz : the Preachers of the Gospell should shew themselves before others as patternes of light in the midst of this froward generation .

Now againe , if there by any bodily , or outward ability in a man , it is the livelihood of his actions or in the usefulnesse of his possessions :

The livelhiood of a mans actions , ought to be imployed for the good of the Church , in opening his mouth to speake for the cause thereof , and to giue advice by way of writing , or otherwise in that which is requisite in going , or comeing and taking paines for the advancement of the affaires therof , to sollicite or perform as a willing servant of the publick good , that which he shall find needfull or profitable to be done for the advancement of peace , vnity and holinesse , and such like graces amongst the Professert of the Gospel : which if a man be unwilling to doe when he is able ; I cannot see how he is sayd to haue asincere affection towards the wellfare and prosperity of Ierusalem : For it is certaine that aman will not bee vnwilling to imploy himselfe , and spend his time in that which he doth truely effect . But if a man wil spend no time , no thoughts , no Service for the publick good of the Church : How can it bee said that he is affected towards it : Let therfore every one looke to his time , and actions , whether they be imployed for himselfe and the world onely , or for the Church ; and also his distresled brethren if he doth nothing else for these , but now and then when he heareth of theire miseries , to be alitle sad for them in condoling their estate , then he must know that an hipocrite doth this as well as he , and that one day he shall giue an account of the precious time and actions which he hath spent in his own selfe pleasing conceits ; whiles he might haue assisted Christs members and his distressed Church by some profittable undertakings , for their reliefe in this time of their extremity .

The usefulnesse of mans riches and possessions , ought to be imployed for the good of the Church in opening his purse upon fit occasions , not only to giue some almes to those that are exiled & haue lost all their substance for the cause of Religion , and a good conscience ; for this is a Common thing which every Hypocrite can and will doe , least he should seeme to be hard barted , but also to spare and lay aside that which may be spared for pious uses of a publick nature , whereby the State of the afflicted Church of God may be assisted in some spirituall manner . As for example , for the entertaining of some Agents that might wholy apply themselves to set a worke , lawfull sure and easie meanes , whereby the Causes of devisions amongst the Churches might be taken away , and true religion eminently advanced : Such as an Agent or two entertaine Correspondencie and gather up the Counsels of of all the best divines of Europe in the matters of parcification might be . And such as an other agent or two might be to advance the meanes of godlinesse , and solid learning , both which endeavours are already by some vndertaken , nay God willing without difficulty be finished if outward meanes faile not . How usefull these undertakings , nay how necessary they are , may be gathered from the substance of this discourse , and how easily both may be affected , is to be conceived by the discription of the meanas and manner of bringing these matters to passe , which else wher it is to be explayned . Therfore if the worldly goods serve onely thine owne back and belly to maintaine such a Table as becometh thy ranck , and canst not finde any thing to be spared for pious uses of a publick nature , how can it be said that thou louest thy Brethren or the advancement of Religion ? The loue of thy belly , of thy Statelinefle & of this world cannot dwell in one heart with the loue of God . Jf then thou louest thy pleasures and state so , that thou canst not abridge any thing of thy spending to apply to a more holy use , then formerly it hath been , take heed , how thou shalt be able at the last day to give a reckoning to God of thy stewardship of his substance , for it is his , not thine , thou hast no more but the dispensation thereof , and ought to dispose of it according to his will , and most for his glory , and not thine owne vanity and lust .

Therefore if thou canst not finde away , proportion at all to bee alotted for such uses whereby thy poore mother the Church may receiue some releive in her spirituall afflictions ( flatter not thy self with vayne words ) It is plaine that thou hast no filiall , but an Aliens heart towards her , because thou wilst rather suffer , her to perish for want of helpe , then that a rotten Carkasse of thine should want any point of that ease , pleasure , and pastime which it is wont to enjoy .

You that are now at your ease in Zyon , Consider this , lay it to heart , you that must haue so many dishes of meate so , and so dressed , you that must be neighbour like , and feast your friends at such and such time , that drinke your wine in boules and eate the lambs out of the flock and the Calves out of the midst of the stale , that lye upon beds of Ivory , and stretch your selves upon your couches , and are not grieved at your heart for the affliction of Joseph , and mourne not for all the abominations that are committed within Ierusalem .

Remember the end of the rich gloutton that was cloathed in softe rayment and fared delitiously as you do every day : but suffered poore Lazarus to ly at the doore and to receiue comfort of his Doggs , your end shall be like vnto his , except you breake of your sinnes by righteousnesse , and your iniquities by shewing mercy to the poorest●te of Sion . Abridge your selues by times of the superfluity of your pleasures and chang the substance that is spent , into Christian Liberrality for pious vses , that you may haue a treasure in heaven , which shall be alotted to your reckoning in the great day of Gods accounts .

Those therefore that want sufficiences of spirituall abilites , or industry to abilities or industry to apply the livelihood of their bobodily actions for to assist the Church of God , if they can spare or apply some part of their outward Substance to further the worke in those that goe about the other parts therof , are bound in conscience to do it , or else they are as far guilty as in them lyeth of the miseries of the Church , because they will giue no helpe towards the redresse of the same . And thus much of the second duty . Now let us speake of the third .

Of the third Duty :

When a man once knoweth what he is able to do , in a Spirituall or bodily manner , and moued in his heart to performe his duty : His next care is to forecast before he fall to worke , how his undertakeing may become most effectuall in the execution .

To doe this , he ought to reflect upon the manner , and vpon the meanes of bringing it to passe for the publick good .

The property of every mans vndertaking is answerable to the measure of his ability , if therefore his ability be in his spirituall parts , either in his understanding or in his good affection and will . The property of his undertaking will be accordingly either Doctrinall or Hortatory , if it be Doctrinall , his ayme and purpose ought to be to cleere necessary truthes , in a peacable way , that is so necessary usefull to edefycation . 2. How these matters ought to be be deliuered differently to the Capacity of the meaner and more learned sort , and how the faults hitherto Committed in controversall Divinity may be avoyded , least the impediment and scandalous way of delivery , like unto thornes and briers , choke the fruit and grouth of the good seed .

Jf it be Hortatory his ayme ought to be to perswade and enduce mens hearts to the duty of holinesse in the Communion of Saintes , in the shewing forth the necessity and usefulnesse of edification & vsefulnesse of mutuall edification , and the meanes whereby it may be attained . 2. The hurtefulnesse and wickednesse of Scandalous and Schismaticall practises whereby men run headlong , and draw others with themselves into perdition . And how these Courses ought to be avoyded both in matters of Iudgment , and in actions of publick and privace conversion .

Now if any man findeth in himselfe some spirituall guift and ability whereby he is fitted to undertake some endeavours in either of these kindes , and doth it not , or in doing it , laboureth not for this Scope , but hath some partiall end , either to shew his learning , to serve his owne side , to weaken and defame his adversaries , to gaine authority or credit , or to fulfill some other intention which is not directly subordinate to the service of God in the Gospell : He must know , that he is an vnprofittable Servant ; and one that doth scatter more then he doth gather to Jesus Christ .

For the times are such , that he which doth not gather with Christ , is Counted to scatter abroad from him . For in times of extremity when a man must needs perish if he be not helped , when others can Contribute to his reliefe and doe it not , it is all one in effect to withdraw their helping hand and procure his ruine , for his ruine is infalible , if he be not helped . if a great fire be kindled in a city , which infallibly it be not quenched , will burne up all the houses thereof , is not he guilty of the burning and may be taken justly for one of the incensaries who can and will not helpe to quench it ? So it is in this case , there is a fire kindled against the professours of the Gospell , a fire of strife among themselves , and a fire of wrath and indignation from God .

Now if thou dost see this fire and the dangers thereof , and wilt neither call out for helpe to others , nor bring one drope of water out of thy well to cast upon it thy self , is it not apparent that thou art no lesse guilty of this burning then he is that did kindle the fire ? For thou dost cause it now to continue and increase with as much , if not with more Cruelty and injustice , then he did that caused it to breake forth as the first .

For perhaps his fault was accedental , & the fire took hold of the house before hee was aware , against his intention , but thou hast no excuse at all if thou dost not helpe , because thou art called now to undertake some endeavour according to ability , to quench it . If therefore thou hast any spirituall guifts , eyther for Theoreticall or practicall divinity , and pleasest only thy selfe with them at home in thy private Contemplations , thou art like a foole that would goe to his pastime while he seeth his house a sire about his eares : or if thou put them forth and dost not fit them as water to quench this fire , or as balme to be applyed to this wound , thou art like an unnaturall and unthriftie sonne , who is more willing to spend his substance vpon toyes and trifles which please his owne fancie , then upon healthfull phisick which may be able to saue his mothers life in her greatest extremity , or upon food and rayment to refresh his poore kindred in their deepest misery .

So then to undertake any thing in this kind rightly , the property of a mans ability must be fitted to this Scope of edification . To do which , the manner and meanes of attempting the worke ought to be further Considered .

The way or manner of undertaking a worke of this nature consisteth in frameing the heart aright before a man set upon it . Therfore as the effect intended is truely spirituall , so ther must be atrue spiritual disposition wrought upon the heart that undertaketh , else there can be no proportion betwixt the action and the effect which is to follow upon it . Now this spirituall disposition consisteth in these foure qualities .

1. That the heart be made truely publick in the purpose .

2. That it be armed with Constancie in the Resolution to follow the purpose .

3. That it be tempered with humility in following Constantly its resolution .

4. And lastly , that it be affected with vnfained Brotherly loue , & Christian Charity to season all the endeavors .

The heart wil be made truly publick if it reflect upon the nature of Christianity , & for it self at liberty from the prejudicate thoughts which we use to take up when we suffer our selves to be led away with the humors of one partie more then another . This partialitie is an opposite unto Heauenly wisedome as the Apostle Saint Iames sheweth Chap. 3. Vers . 17. And except aman free his heart from this inclination , he cannot truely conceiue what is it to be a Christian . For a Christian is neither Iew nor Gentile , neither Greeke nor Barbarian neither male nor female , neither bond nor free , neither Circumcised nor uncircumcised : but in al these is a New-Creature : wherein Christ is all in all Col , 3.11 . Gal. 6.15 . Therefore to haue a publick purpose , is to ayme at christianity in it selfe , to intend the estate of Regeneration : amongst all men without difference of Persons , and so consequently to lay downe not onely the name of factions out of our minds , memories & mouths : but also to blot out of our affections the purpose of leaneing more to one side then to another , to one man then to another , or to our own selves more then to others , that nothing may be regarded or thought vpon but onely Christ , in whom all true Christians are one and the same misticall body , which body is only to be looked vnto , and to helpe the building of it up , the publick purpose must be in the heart , otherwise all the endeavours wil be lame , by reason of the leaven of partiall conceptions which will dogge the execution of that which may be intended .

And to helpe our hearts to this publick disposition , we ought to call to minde that oft times Christ is neerest to the greatest sinners , and that they are sooner brought to the state of Regeneration then those that seeme to be farre advanced in knowledge , as we may see Mat . 9.13 . & 21.32 . And it is Gods wisedome to call the meane and Contemptible things of the world , and to reveale himselfe rather to Babes and Sucklings , rather then unto the wise & prudent . Mat . 11.25 . Therefore we must conceiue that the word of regeneration , is fittest for those that are in appearance to us furthest from it : So that in the purpose of our heart we must preferre none that knoweth the name of Christ before another , for we know not whom God hath chosen , but our endeavours must be truely publick , and vniversall , dedicated to the whole family of Christ .

The heart will be armed with Constancie in the resolution to follow this purpose .

1. If we looke not unto man , but unto God whose service we shall intend .

2. If we remember that it is our duty which we are about , & that whether the effect follow upon it or not , we shall haue our reward .

3. If we take up a strong purpose to bee patient and not subject to irritation , whatsoever wrongs , iniuries , or Crosses befall unto us in our vndertaking .

4. Jf we call to minde that he is not fit for the Kingdome of God who putteth his hand to the plough and looketh backward . And that he that will saue his life by change of resolution shall loose it , and he that looseth his life in perseverance for Christ shall save it . And that a man profitteth nothing to gaine the whole world and loose his soule .

The heart must be setled in humility , least the strength of our resolution make us proud , & confident in our own counsels , Therfore our purposes must be tempered with meeknesse and Lowlynesse of minde , which is to be wrought upon our hearts .

1. By a Continuall care of Renounceing our selves and giving up all our intentions to God . 2 By the remembrance of our unfitnesse to thinke , or do any good of ourselves , except God beare us up and carry us along in all things . 3. By the constant practise of Godly sorrow and repentance for the sins which we shall dayly discover in our life , which we must never discontinue to call to minde .

4. By the consideration of Gods Counsell , which is to manifest his strength in our weaknesse . For which cause we ought to resolve with the Apostle ( 2 Cor . 12 , ) to be weake and base , that God may be exalted in us . For when we are weakest ( as he saith there ) then we are strongest .

The heart must be affected with brotherly love , & Charity in all undertakings , else there is no fitnesse to edefie : For it is charitie that edifieth , and where that alone is wanting , there all other graces can profit nothing 1 Cor . 13.1.2 .

This then must goe through all our endeavours , and be as it were the life and Soule thereof . And to worke it upon our affections .

1. We must prevent all presumptions in Iudging of personall intentions , least wee misiaterpret the good meanings of their actions .

2. We must frame in our harts a sincere purpose of doing good to all men , to those that we may thinke to be most unwortthy of it , that we may be able to overcome the evill which may be in them by good , according to the Apostles rule : Rom. 12.21

3. We must remember that God is charity and that we dwell in God so long as we remaine in charity 1 Ioh , 4.14 .

4. We must let before our eyes daily , that we are called to serve one another through love Gal. 5.13 . And to fulfill the law of Christ , which is to beare one anothers burdens Gal. 6.2 .

This preparation of our heart is the true manner of undertaking the worke which we shal be able to intend , and Consequently also a part of the meanes to bring it to passe . But concerning the meanes there is yet a further thought , which Prudencie doth teach in forecasting the execution , for prudencie is the eye of the minde towards actions , whereby it discerneth the way of performance which is most answerable to the nature of the work intended . If then we consider that the work intended is nothing else but to bring the true professors of the Gospel vnto a holy society , we may iudg that the ready way to make our undertakings in the execution effectual , wilbe to undertake and do the work sociably , that is : joyntly and Correspondently with others .

Therfore when we are resolved to do our parts , we must looke about for Coadiutors and correspondents . we ought to pick out and stirre up those whom we shall Iudge fittest by reason of their holy disposition and Spirituall guifts , and with these we ought to communicate our intentions , and Contract a Covenant of mutuall Communion & assistance in these indeavours . And this much concerning the spiritual undertakings by which the property , manner and means of the bodily vnder takings may be proportionably iudged and discerned : For whatsoever is requisite in the one , is also necessary for the other , that both may goe hand in hand togeather . And by the meanes of some fit Correspondent , who shall through good intelligence ( as a Curfitor betwixt them ) bring the bodily and spirituall undertakers in one Society , the whole worke may proceed by degrees as God shall giue a blessing .

The fourth and last Duty :

WHen this is done , that is : when men that are able to helpe this Godly worke , haue taken their taskes , and haue forecast the way of bringing their intentions hopefully to passe : then nothing remaineth but the reall execution , wherin as every on shal shew himselfe faithfull and diligent , so he may expept his reward from God , whole kindome hee laboureth to advance according to the guift and talent which he hath received to that effect . For God hath erected vs in the world and given vs all both spirituall and bodily things to none other ende but to serve his owne glorie , in setting up the kingdome of his sonne , which is righteousnesse , peace and joy in the holy Ghost , to be propagated , to all men . And those that serve Christ in these things are acceptable unto God , and approved of men Rom. 14.18 .

But if we ayme not at this , wee misse the marke . And if wee now being called upon , refuse to put forth our helping hand for the reliefe and conservation of his Church , and heavenly truth , in the midst of these confusions , desolations , and Schismes whereby that is torne in peeces , and this is obscured , what can wee expect from the hand of God for so great vnthankfulnesse , cruelty , neglect of our chiefe , and ( at this time ) almost onely duty ? but to be deprived of the kingdome of grace , which thus we doe betray , and cast out of the kingdome of his glory , into the pit of utter darknesse where there is weeping and gnashing of teeth .

But yet we hope for better things of all such are truely Children of Sion . Therefore yee that are watchmen vpon the wals of Ierusalem hold not your peace day nor night : O yee that make mention of the Lord keepe not silence , and giue him no rest , till he establish , and till he make Ierusalem a praise on the earth . Amen . And as many as walke according to this Rule , peace be on them , and upon the Jsraell of God .

AMEN :