A retrait SOUNDED TO Certain brethren, lately seduced by the Schismatical Brownists to forsake the Church. Written by Edward james, Master in the Arts, and Minister of God's word. Printed at London by Simon Stafford, dwelling in the Cloth-Fayre, near the red Lyon. 1607. A RETREAT SOUNDED to certain brethren, lately seduced by the Schismatical Brownists, to forsake the Church. THE Philosophers in old time did account it humanum errare, in matters Philosophical, a thing incident to man to err: but in errore perseverare, belluinum, a beastly thing to persevere in error. And Divines may judge it humanum, a thing incident to man, to err in matters Theological: but in errore perseverare perniciosum, to persevere in error, that in matters Theological must needs be deadly: especially if a man doth so cleave to error, that he chooseth rather to forsake the Church, then to forego his error: for seeing the Church is the mother of the faithful, whosoever doth cut himself therefrom, he must needs be faithless: and therefore what goodly shows soever he doth make, yet if the Apostles words be true, he cannot please God: Every man therefore that would be acceptable unto God, had need to get himself into the bosom of the Church, and being once gotten thither, not to suffer himself in any wise, to be removed therefrom. For as none could be delivered from the deluge, but such as were contained in Noah's Ark: so can none be saved from eternal death, but only those who keep themselves within the Church of God. These are common principles, which no man that accounts himself a Christian, can or will deny. But the controversy which doth trouble seduced brains, is of the Church itself: what it is, & where it should be sought for. Papists would tie the Church to Rome: so that if we credit them, then must we confess, that as many as made a separation from the Roman Bishop, have likewise made a separation from the Church of God. And all other Sectaries do tie the Church unto their sects: whereas it were far fit for every man to tie himself unto the Church: which that we may with ease perform, it is very fit and meet, first, to define the universal Church, that we may know what it is: secondly, to express and lay down the true notes and marks, whereby true particular Churches (which are very members of that universal Church) may be known from other congregations: which when we have once found out, then may we cleave unto the Church with great security. The word Ecclesia, in English, Church, is a Greek word, & doth properly signify a congregation: and yet every congregation is not the Church of God; but that congregation only, which Saint Paul doth term (a) Ephe. 4. ●…er. 12. ●. Cor. 12.12. Christ's body, of the which Christ himself is head. And as the soul of man giveth life unto man's body: so Christ's spirit giveth life unto this body of Christ; according unto Christ's words: (b) ●ohn 6. v. 6. ●. Cor. 12. ●er. 13. It is the spirit which giveth life, etc. Neither is there any thing which doth maintain, and join in one, the members of this body, besides this spirit, according unto that of Paul, For by one spirit, saith he, are we all baptised into one body, whether we be Jews, or Grecians, bond, or free, etc. Even as therefore a dead body, whose soul is already departed, can receive neither fruit, nor comfort from any meat, or drink: so that congregation, which is destitute of God's spirit, can receive from God's word, which is the true spiritual meat, neither fruit nor comfort: and therefore it is, that the Apostle telleth us: Though (a) 1. Cor. 3. ●…er. 6. Paul plans, and Apollo water, yet that it is God which doth give the increase. As therefore it is evident, that every member of man's body is lively, wherein the soul remaineth: so every congregation, in the which Gods spirit worketh, must needs be a true and lively member of Christ's body: so that God is tied to no one part of the world, more than unto another, because he is God of all the world: even so the Church of God is tied to no part of the world, because it containeth in it, all the believers, who are scattered over all the world. This Church being one, yet may it be considered diversly: either as it is hidden from, and invisible unto men, and known only unto him, from whom nothing can be hidden: or as it is visible, conspicuous, and apparent unto men: as it is invisible, and hidden from the sight of men, it containeth only those, who appertain unto God's free election, and shall most certainly be saved. And the reason why in this respect the Church is said to be hidden from men, is, because God only knoweth who are his: neither can man know them, whilst he liveth here upon the earth: but the Church, as it is visible, apparent, and conspicuous unto men, doth contain all those, who in their outward behaviour worship one God, embrace one Christ, profess one Gospel, hearken unto one word, and use the same Sacraments: many of these may be ravening wolves, and wicked reprobates, and yet they may be so close in carriage, and their sins may be so secret, that the Church cannot discern them, and therefore cannot discard them, until God doth make them manifest. Hence it is, that the Church thus considered, is compared by our Saviour Christ unto a (b) Mat. 3. ver. 12. threshing floor, where the wheat and chaff are so mixed together, that they cannot be severed, before he with his fan doth sever them: unto a (c) Mat. 13 ver. 15. field, where do grow both corn and weeds together, which cannot be separated before the harvest: unto a (d) Ibid. 〈◊〉 47. net, in the which fish both good and bad are contained, which cannot be sundered, until both be brought unto the shore. And as this is the estate of the general and universal Church, militant here in earth, so is it the estate of every branch, or member thereof, I mean, of every particular Church or congregation: whether it be contained within one Realm, Province, or Diocese, or do consist of thousands, hundreds, more or fewer, it hath ever some lewd and wicked men amongst the good and godly Saints of God. Neither doth these men's wickedness make it to cease to be a Church, although they are suffered to live within it. Would you have it proved by examples, it may be done with ease: I will let pass the ancient jewish Church, and come unto Christ his time. Paul writeth unto the Galathians, as unto the (a) Gala. 1 ver. 2. Church of God: and yet he saith, that they are (b) Vers. 6 removed unto another Gospel: that they were (c) Gal. 3. ver. 1. foolish, bewitched, and disobedient unto the truth. Lo then, behold men foolish, men bewitched, men disobedient unto the truth, and removed to another Gospel, and yet a Church. Amongst the Corinthians there were sects, envy, strife, descension, and such incest, as was not once named amongst the Gentiles: they abused the Lords supper, and many of them denied the resurrection of the dead; and yet Paul writeth unto this by the name of the (d) 1. Cor. 1. Verse. 2. Church of God which was at Corinth. Nay, cast your eyes upon Christ's own Disciples, and there you shall find a judas: and yet his wickedness was not so forcible, but that Christ's Disciples were still a Church. So than it followeth, that there may be in a congregation, not only wicked men, but even wicked Ministers; and yet that congregation may be a true part, or parcel, of that general, catholic, and universal Church, which comprehendeth all Gods chosen: so that although that, which Christ saith, that by their fruits, men shall know true, from false seducing Prophets, be very true, and certain, (for that those who preach the truth unfeignedly, setting only God's glory, and the salvation of their brethren's souls before their eyes, are only to be termed true Prophets, and these do ever live uprightly, as far forth as flesh and blood will suffer them) yet notwithstanding it followeth not, but that amongst these faithful and unfeigned Pastors, there may be other, who teach for a time the truth, and yet be deceitful workmen, and ravening wolves, who do but watch fit opportunity to prey upon God's people, as judas watched his opportunity to betray Christ jesus. Of this sort, were those, of whom Saint john speaketh (e) 1. Iohn ●. ver. 19 They went from us, but they were not of us, etc. Such be the close Atheists, and Neuters of the world, which live in every age, and almost in every congregation, who have two faces under one hood with janus, and with the Chameleon can turn themselves unto any colour: such do live and teach in many faithful congregations, and hardly can they be certainly discerned from faithful Pastors, until the time of persecution: for that is like Christ his fan, wherewith he separateth the wheat from chaff; the wheat remaineth, the chaff is carried with that wind, from the threshing floor, which is Christ his Church: for whilst the Church enjoyeth peace and quietness, it is governed with discipline, and ruled with laws, and Canons, whereof some prohibit the broaching of untrue doctrine, and not only admit into no dignities, but withal punish such as broach it. Others correct the manners, and behaviour of lewd livers, profane persons, and all their wicked actions: and therefore fear, and ambition, do make those hypocritish cormorants, to teach but truth; & at leastwise to seem to live within their lists: but when the Church's peace is turned into persecution, when, for executing laws, it be driven to suffer violence, and that all dignities and preferments are taken from it: then, though their ambition still remaineth, yet their hope of preferments by the Church, is quite cut off: and though then they fear such tyrants, as usurp authority; yet the fear they had to offend the Church's laws, is departed from them: and therefore then, and not before, they show what they were before: they imbrue their hands in the Church's dearest blood, who lately seemed to be their dearest mother: and they endeavour to wound her to death, who would have nourished them to everlasting life. It is not to be doubted, as wily as these Foxes are, but that in the time, that the Church doth flourish, they do often commit such wickedness, as is not to be once named: yet for that their actions are sometimes so secret, that they come not to the knowledge of those, in whose hands it is to cut men off from God's assemblies: and sometimes, when they are convented for their enormities, they say such penitency, that for the hope men have of their amendments, they are suffered to live within the Church: and sometimes, as well through the negligence of those who should inform the governors, as of the governors themselves, many of their iniquities are winked at, and they are never called into question for them: I conclude therefore, that the lewd manners of men, living in any congregation, is no certain note, whereby that congregation may be judged to be no Church: especially, if the notes whereby a Church may be discerned, be to be found therein: and these notes are two: Truth of doctrine, and the right use of the sacred Sacraments. This truth must be grounded upon God's word; and these Sacraments must be the very same, which Christ did institute to be most certain seals of our delivery, and most undoubted pledges of our Union with Christ jesus, Where the former is truly taught, and the later rightly ministered, it cannot be, but that that assembly is assembled in Christ his name: and therefore it cannot be, but that there Christ is present: and undoubtedly, that assembly where Christ is present, must needs be Christ his Church. Again, this word of God, wheresoever it be truly taught, doth work effectually, in some unto salvation, and in some unto the contrary: and who knoweth not, but that where the salvation of men is wrought, there is a Church, seeing that out of the Church there is no salvation: But seeing that unto others it works perdition, in the same assembly; unto whom as the Apostle speaketh, It is a savour of death, unto death, (though it be said before, that truth of doctrine, and right use of Sacraments, be undoubted notes of Christ his Church) yet hereby we may perceive, that, that is not to be so strictly understood, but that in the Church, there may hap in doctrine some error, & in the administration of the Sacraments some abuses: for that it is impossible, that God's enemies, whose hearts are hardened in the hearing of God's word, should be altogether faithful teachers, or obedient hearers. And hence it is, that in the Galathian Church, men were bewitched, & turned from the truth of God's word, unto another Gospel: & hence it is, that some in the Corinthian Church (a) 1. Cor. 15. denied the resurrection of the dead: and others (b) 1. Cor. 11. abused the Lords Supper, most perniciously: and yet there ceased not to be a Church, in the one or other of them. So that in a true Church, there may be in doctrine error, and in Sacraments abuses: a true Church, I say, as long as it doth but suffer, and not maintain these errors, and abuses: and therefore whosoever doth separate himself from such a Church, he separateth himself from the true Ark, from the holy congregation, and from God's favour, neither can he be saved, unless he doth return again into the same. Nay, there may be in doctrine errors, and in Sacraments abuses, so tolerable, that though the Church doth teach and maintain them openly: yet as long as they are not in matters necessary unto salvation, it is intolerable for a man for these errors and abuses, to cut himself off from the Church. Such are the errors which may happen, concerning things, not as yet fully revealed unto men; As for example: One congregation may teach, that hell is in the centre of the earth: another, that it is upon the earth: a third, that it standeth in the air: a fourth, that it is compassed with fire, that highest element: and all these congregations may teach these opposite doctrines publicly: and yet all of them may be Churches, and true parts and parcels of the Catholic and Universal Church. The like may be said of the souls of Saints departed: One congregation may maintain, that they be already in their full and perfect bliss: another may be persuaded, that they have not as yet received the fullness of their joy: and a third may think it a point of rashness, to define with the one, or with the other: and yet all three may be God's assemblies: yea, in distant Churches there may be diverse and disagreeing ceremonies in the administration of Baptism, and the Lords Supper: yet as long as these are not contentiously maintained, or enjoined to be observed, as things necessary unto salvation, God forbidden, that any Christian should for these, sever himself from any of them. Seeing then, my dear friends, these things be thus: and that you have severed yourselves from our assemblies, it standeth you upon, to show in doctrine some grievous and pernicious errors, and in the ministration of the Sacraments, some dangerous and damnable abuses, which are maintained, and publicly defended by us: or at least, some small errors or abuses, contentiously defended, and violently thrust upon men, to be by them firmly believed, and received as things necessary unto salvation: (which you cannot do) or else you must acknowledge, that your estate is dangerous, as indeed it is: as must needs be the estate of them, that have wilfully made a separation from that body, whereof Christ is head: out of the which there is no salvation: which if once you could be induced to believe, I doubt not, but you would with as great alacrity join yourselves unto us, as ever you went out from us: for I know full well, that zeal hath made this separation, but it was not a zeal grounded upon knowledge: and therefore, if now you would receive true instructions, and to join knowledge unto your zeal: then that very zeal, which unadvisedly did thrust you out, would now, being guided with understanding, bring you back again, unto the bosom of Christ his body mystical; which may be a joy unto men and Angels, and a comfort unto your very souls: out of the which, as long as obstinately you stand, (pardon me, truth is truth, and must be plainly told) you cannot but vainly hope for the salvation of your souls: it doth as much grieve me to utter it, as it grieveth any of you to hear it: you may through your conversions, convert, and turn these grieves to joy. If you will stand in your own defence, and tell me, that you live within the bosom of that Catholic and universal Church, whereof Christ is head, although you will not communicate with the members of the Church of England; I must tell you, that this defence doth mightily offend the Church of God, God himself, and you very souls; for that the conjunction is so near, between the Catholic Church, and all the parts, & parcels thereof, (I mean particular Churches) that whosoever doth sever himself from any of these branches, he is become thereby no branch of Christ his Church. If you say, that our English Church is no Church at all, and so no part of Christ his Church: and therefore that you may, and must sever yourself therefrom: it is soon said, but hardly proved, my good brethren: neither can you ever prove it, until you prove, that this Church maintaineth some pernicious doctrine, which overthroweth the foundation of the faith: or that it doth so wickedly abuse the Sacraments, or either of them, that their force and efficacy is altogether weakened, and become of no validity. If these things could be proved, then might you (peradventure) justify your doings: but if all the world would join in one, and bend themselves against us, I know, & therefore I speak it, these things could not be proved, no not by all the world. Be you not therefore obstinate, neither hinder you your own salvation: nor yet object that, which by men of your sect is commonly objected; That the whole face of our Church is so overwhelmed with vices, that in outward show, it seemeth rather to be the Synagogue of Satan, than the Church of God; & therefore that it is impiety, in any Christian, to join himself unto it. Surely I must needs confess unto you, that our lives are not answerable unto our calling, & that from the highest to the lowest, we have in many things offended: yet I would have you to confess, (a) 2. Sam. 13. & 24. Matt. 16. v 22. & 26. ver. 70, 72 74. that the very worthiest members of Christ's Church, have often most grievously offended: and therefore, that in our Church, there may be many, even great offenders, who are true members of Christ his body: neither should you doubt, but that of those, whom the contagion of sin hath mightily infected, there are very many, who are grieved with the burden of their iniquities, and being struck with true remorse of conscience, aspire unto innocency of life and conversation. I confess indeed, that, that general iniquity, which covereth, in a manner, the whole earth, hath often grieved me, and troubled my conscience greatly, and had almost thrust me rasbly into those men's company, with whose company alone you seem to be delighted: but I thank my God, he opened the eyes of mine understanding, and I did in good time perceive, that there is greater efficacy, in God's word truly taught, and his Sacraments rightly administered, to beget children unto God, then can be disannulled, by the wickedness of rebellious and disobedient children: and therefore far be it from me, from ever severing of myself from that company, wherein this word is truly taught, and these Sacraments rightly administered, as in our assemblies I know they are. Our sins are great indeed, and our iniquities are many in number: yet compare our Church, with the old assemblies of the Israelites, before Christ's birth, and you shall find, that we are not gone beyond them; nay, as whicked as we are, if you vouchsafe to read God's book with a single eye, you shall find assuredly, that they had gone beyond us in iniquities: Their Princes are called by the name of the (a) Esay. 1 verse 9 Princes of Sodom: and the people are called the people of Gomorrha. How saith he, is (b) Ver. 21 23. the faithful City, become an harlot? it was full of judgement, and justice lodged therein: but now they are murderers; thy silver is become dross, thy wine is mixed with water, thy Princes are rebellious, and companions of thieves: every one loveth gifts, & followeth after rewards; they judge not the fatherless, neither doth the widows cause come before them: the Priests and Prophets of Ephraim, are said to (c) Esay. 28 ●. 7, 8. have erred through strong drink, etc. to have failed in vision, and to have stumbled in judgement: all, saith he, their tables are full of filthy vomiting, and there is no place clean amongst them: (d) Esay. 29 ●. 10, 13. the eyes of the Seers and Prophets are shut up with a spirit of slumber, so that they cannot see, and the people are said to come near him with their lips, and to have removed their hearts far from him: (e) Esay. 56 ●trs. 10. their watchmen are said to be all blind, to have no knowledge, to be dumb dogs, which cannot bark, to be such as lie and sleep, and delight in sleeping. How say you, my brethren, are our Princes like the Princes of Sodom? are they rebellious and companions of thieves? do all of them love gifts, and follow after rewards? judge they not the fatherless, & cometh not the widows cause before them? what? have our Priests & Prophets erred, through strong drink? have they failed in vision, and stumbled in their judgements? are their eyes covered and shut up with a spirit of slumber? are our watchmen blind? have they no knowledge? be they dumb dogs which cannot bark? are they such as lie and sleep, & delight in sleeping? are our people like the people of Gomorrha? are our assemblies become harlots, and our congregations thieves? is our silver become dross, and our wine mixed with water? are our tables full of filthy vomiting? and are all places amongst us unclean? do our people with their lips, come near unto the Lord, and are their hearts far from him? Surely it were very hard, to give so hard a censure, against all our Magistrates, all our Ministers, and all our people. Yet admit, that our Magistrates, Ministers, and people, were such as I have here described, were it fit, that therefore we should make a separation from them, having his word truly taught, and his Sacraments rightly administered amongst them? Surely no (my beloved brethren) for I have already proved, that in the time of Esay, such were the Magistrates, Ministers, and people of jerusalem: and yet Esay, though he sharply reproved them for their iniquities, yet did he not sever himself from their assemblies, nor erect another Church, other Altars, other sacrifices, or other ceremonies: but in the midst of a perverse and froward generation, he lifted up pure hands unto the Lord. Neither was that ancient Church thus generally corrupted, in the time of Esay only: peruse the other Prophets, & you shall find the very same, or the like descriptions, in their volumes: it were in a manner infinite, to lay down all their words; (a) jer. 4. v. 22. and 5. v. 1.7, 8, 26. & 28. & 7, v. 11.17, 18, 19, 30, 31. & 8, v. 5.6, 7, 8, 9, & 9 v. 4.5, 6, 7. & 10. v. 21. & 11, vers. 9, 10.13, and 19 vers. 4, 5. Ezech. 1. v. 4, 5, 6. & 8, from v. 5. to the end. and 14. v. 3. and 16. from v. 15. unto 36. and from 45 unto 57 and 22, throughout. Hos. 2. vers. 5. and 4. vers. 1, 2, 11.12, 13, and 7, throughout. and 8, v. 11, 7, & 13, v. 1, 2, and 3. v. 10. & 6, v. 3, 4, 5, 6, and 8. v. 4, 5, 6. Micah. 1, v. 5, and 2, v. 8, & 3, v. 2.3, and 7, 2, 3, 4, 5, 6. Zeph. 3. v. 2, 3, 4. Mal. 1. vers. 8, 12, 13, and 2, vers. 7, 8, 11. view the places quoted in the margin, and you shall find what I say, most certain & undoubted: and yet show me amongst all these godly Prophets, any one, which did ever sever himself from the Church wherein he lived: or name any of them, that did refuse to communicate with the wicked of their time, in the word, sacrifices, or ceremonies, which the Lord had appointed them to use. Assuredly you cannot name me one. How then? what, are we wiser than they were? or do we exceed them in holiness? I would to God we were endued with the tenth part of their wisdom, or of their holiness. How is it then, that any of us should be so presumptuous, as to sever himself from those congregations, which most assuredly are not so wicked, as those assemblies were, with the which they were contented to assemble themselves and to communicate? Doubtless, had they been persuaded, that those men's wickedness, with whom they did communicate, must of necessity infect their integrity, they would have suffered a thousand deaths, rather than to have resorted with such unto the Synagogues. Doth the example of these men nothing move you? Open then your eyes, and look upon john Baptist, look upon Christ's Disciples, and upon Christ himself. john Baptist termeth the (b) Matth. 3. v. 7. Scribes and Pharisees, generations of vipers: and yet (c) Eph. 8, 9, 10. he preacheth the word unto them. (d) Matth. 10. v. 6. Luk. 10. v. 3. Christ his Disciples preached among wolves: and although the Scribes and Pharisees were most wicked men, yet Christ exhorteth not his Disciples to make a separation from them: but he rather willed them to do that which they commanded: adding this reason; For that they sit in Moses his chair: which is as much by the interpretation of the learned, as if he should have said, For they teach the law of God, which was delivered by the hands of Moses. I beseech you, tell me (my loving brethren) was it an offence, in a man regenerated, amongst that viperous brood, to hear john's preaching? Or was it a thing to be reproved in Gods chosen, to hearken unto Christ's disciples, in the company of those wolves, unto whom they preached? Or think you, that we shall be rebuked, for hearing of God's word, from the mouths of those, whom we know to be wicked men, seeing Christ's disciples are by Christ himself enjoined to yield obedience unto such precepts, as the wicked Scribes and Pharisees gave them? If you doubt, whether in Christ his time, the Scribes and Pharisees, Doctors of the law, and people of the jews, were as wicked as this generation is; note (e) john 8. ver. 13, 40, 59 and 6. verse. 26, 41. Luk. 23. vers. 18. but their behaviour towards Christ, (f) Mat. 3. v. 22. & 9 v. 34. & 12 verse 47. their blasphemy against him, (g) Luk 11. from verse 42. unto 53 Matt. 20. v. 46. Mar. 12 from v. 38. unto 44. john. 8. v. 2. Luk. 2. v. 46 Mar. 6. v. 2. and his judgement of them: and doubtless you will confess, that if they were not our superiors, yet that they were our equals in iniquity: and yet Christ himself was contented, in these men's assemblies to preach, and to hear God's word. How say you (my brethren) is not Christ his life a fit rule for us to square our actions by? If it be, why should then the fall of those, who are present in any assembly, deter us from preaching, or from hearing God's word, in that assembly, seeing the universally, (as I may term it) overflowing iniquity of that age, could not hinder Christ, from hearing, and preaching the word amongst them? I could here add the general wickedness of the Corinthians and Galathians, which I touched already: whom though Saint Paul doth earnestly reprove, yet notwithstanding, he exhorteth none to sever himself from their societies. Yea, but you doubt, lest that your communicating with us, should argue, that you allow our wickedness, and assent unto our ceremonies: for I remember once, one of you told me some such thing. But surely you deceive yourselves: for were our ceremonies abominable, as indeed they are not, and our sins manifold, as indeed they are: yet considering what hath been already proved, you should confess, that the jews used as wicked ceremonies as we do; and were as lewd in their behaviour as we are: and yet it hath been already proved unto you, that the ancient Prophets, john Baptist, Christ's Disciples, & Christ himself, feared no such matter; they doubted not, that communicating with these men, should argue, that they did allow their wickedness, or assent unto their ceremonies. And here another objection, usually framed by men of that sect you follow, falleth to the ground: The Apostle Paul (say they) doth straightly warn us, that if (a) 1. Cor. 5. ver. 11. there be one called a brother, that is a fornicator, or covetous, or an Idolater, or a railer, or a drunkard, or an extortioner, that with such we should not eat. I say, this reason falleth to the ground, for that the premises considered, it clearly appeareth, that only private accompanying, and association, and not public communicating, is here prohibited: for that otherwise, the ancient Prophets, john the Baptist, Christ his Disciples, and Christ himself, had offended against this precept: which to affirm, can be no less than blasphemy. And surely, every Christian may be a judge unto himself, to discern, and judge, who are fit, and who are unfit for him privately, to frequent their company: but who are fit, or unfit with him, in public assemblies, to hear God's word, and to be partakers of his blessed Sacraments, this private men must not wade unto: it must be left unto the judgement of the Church: and therefore Saint Paul in the same Epistle, directing us, how to come unto the Lord's Table, doth not command us, to pry one into another's actions, or to make search, whether there be wicked men amongst us: but he willeth us to (b) 1. Cor. 11. ver. 28. examine our own selves, and so without any further circumstances, he permitteth us to eat of that bread, and to drink of that cup. The like he hath in the second unto the Corinth's (c) 2. Cor. 13. ver. 5. Prove, saith he: whom? yourselves, whether you are in the faith: examine: whom? one another, no: examine yourselves; know you not your own selves, that jesus Christ is in you: except, what? your fellow-communicants? no: but except yourselves be reprobates. For the love of God peruse these places, consider them, & think upon them; follow S. Paul's directions, and assure yourselves, that though all were reprobates, besides yourselves which are in place, where you hear God's word, or receive his Sacraments: yet that Christ shall dwell in you, unless yourselves be reprobates. Detest sin, & spare not, both in yourselves, & in others also, yea, detest it with a perfect detestation; yet let not this detestation cut you off from the Church of God: but even as you tender God's glory, your own salvation, and soul's health, and as you desire to be made the member of God's triumphant Church in Heaven, unite and join yourselves unto his militant Church in earth. So God shall take pleasure in your doings, your souls shall be saved from destruction, and on the last dreadful day, ye shall stand securely before God's throne, and shall hear that more than sweet sounding voice, Come ye blessed of my Father, receive that kingdom, which was prepared for you, before the beginning of the world. The which voice, God of his infinite, and ever-abounding mercies grant, that both you, and I, and all faithful Christians may hear, unto our exceeding comfort, for his son Christ jesus sake, Amen. One which thirsteth for the salvation of your souls, EDWARD JAMES. FINIS.