THE DVTIES OF Such as wish for the advancement and preservation of true RELIGION In those dayes.  
Shortly declared in certain Positions.  psalm, 41.1, 
Blessed is he that considereth the poor: the Lord will deliver him in the time of trouble.  
Printed in the year 1639.   

THE DVTIES OF Such as wish for the advancement and preservation of true RELIGION In those dayes.  

Shortly declared in certain 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. if 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 willingness to help to redress them.  
4. And if there be a sincere will to help to redress the public miseries of the Church, there will of necessity follow a readiness to endeavour the work according to ability, by lawful and possible means.  
But if there be no endeavour at al, it is evident there is no willingness to help,& if no willingness to help to redress 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 public 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 show, is but an hypocritall appearance of affection which the day of trial will discover.  
Now then, if a man do think himself a true Child of this afflicted Mother, let him try his heart by real affects, and not by the self deceit of flattering and imaginary grief, which may come in his mind, with a transitory flash of Condoling the public miseries when evil news are brought into his ears. it is easy 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 distress and extremity, set upon by Robbers, and lies to be torn in pieces by her enemies? What is this to a brotherly heart that seeth his mothers son in extreme danger of life? Do you think that he would rest in such a Complaint, and not be ready to put forth his hands to help his brother, or his Mother in such a Case? Certainly no, if there were in him any spark of filial 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 redress them by lawful and possible means, according to their ability, are none of hers, but strangers: Let us not therfore flatter ourselves with vain words and shows of affection, the time is come wherein deeds are required. Therfore to show the nature of these deeds, I briefly thus proceed.  
if the Children of Sion are bound in conscience all of them to in deavour according to their ability the redress of her miseries, then every one ought to do these things.  
1. To take notice of the true state and Cause of her miseries.  
2. To consider with himself what he is able to do, in helping to take away the cause.  
3. To forecast how that which he is able to do, may be most effectually put in execution.  
4. To fall to the execution of that work as soon as ever he can conveniently, for under these four 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 befalls, and in respect of the nature and property of the evil in itself, 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 evil world, to live in the Spirit of Christ by his word, to the glory of God in the advancement of their mutual Salvation. As long as these properties of a Church are observed amongst those that make profession of the gospel, the Church cannot be said to be in misery, for every thing is well and happy, so long as it enjoyeth entirely its own being and natural properties. But if any thing befall unto it, whereby that being is destroyed, then it is said truly 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 professors of the gospel 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 separated from this evil world, and live in the spirit and by the word, and glorify God, and advance their mutual edification. Then the Church visibly is in no misery but truly 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 evil 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 evil in their own nature, then wee shall truly understand the cause and State of the misery which oppresseth the Church: Therefore to think of this matter, Let us see what is the cause of the want of Society amongst the visible Professors of the gospel, 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 himself, 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 professors of the Gospel are opposite one to another in the Course of their profession. not onely not labouring to entertain the unity of the Spirit in the Bond of peace, as we ought to do Ephe. 4.3. but rather endeavouring to bite and devour 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 self seeking of every one, whereby he intendeth to set up his own knowledge and practise above others, and intendeth not in love and meekness to accommodate himself and his gifts to the profit of others, according to the measure of their capacity, which is nevertheless the end wherefore God hath given al his gifts to every on. 1 Cor. 12: 7. Now from this self-seking, do all these schisms proceed, which haue destroyed the visible Society of the professors. And by this means Sects and parties arising amongst the professors, they injury one another, and multiply Scandals to the dishonouring of the gospel.  
For which the Iugment of God is poured out upon them, and justly all miseries befall them, because they haue helped to turn the sweetness of the gospel of peace, into the bitterness of gull and wormwood, by strife and contention, whiles they did not labour earnestly to prevent those schisms, or to take them away in due time. The cause of the want of visible Sanctification in the Professors of the gospel, is the want of Godly zeal in the practise of piety. And this zeal is wanting because the knowledge of things belonging to the Conscience, is not so much taught and apprehended, as of things belonging to theoretical speculation, wherein most men now dayes put the whole substance of Religion and faith, from whence ariseth the earnestness about matters of dispute, because they suppose that all Religion, Truth and Faith is lost and overthrown, if any of their preconceived tenets be not received and entertained in that sense wherein they underderstand them. And therfore they are al busy to rectify& inform the notions of their understanding,& forget in the mean while their hearts and their practices, wherein the state of Regeneration and holiness ought to be perfected. Now from the neglect& forgetfulness of perfecting holinesse in their inward and outward life, the habits of sin takes place more and more, which darken their understandings,& quench the good motions of the spirit,& make them wholly void of that truth which is after godliness, 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 formal profession, and never seek to God further, except it be in the Theory or Controversies  
Now from the want of these two fundamental 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 spiritual happiness thereof Consisteth: for wherthere is no care to maintain mutual Society, and no knowledge of Conscionable duties in the practise of piety, there can be no separation from the evil 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 pernicious by how much the Sion of God our heavenly mother is in herself glorious, as the joy of the whole earth. dear 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 eternal.  
Now the other respect under which these evils may be considered in themselves, is this, that we take notice of them how pernicious they are and hateful in their first beginnings, how hurtful they are in their progress, and how dangerous in their issue and final period. There beginnings are from the inward spawn of our Corrupt nature, and from the father thereof the devil, who is the author of al divisions and all unholiness. Their progress wee may se to be hurtful that evidently the visible estate of the Church her happiness is changed thereby into extreme misery and desolation, Religion decayeth, Jgnorance, Superstition and all ungodliness increaseth, persecution and cruelty prevaileth,& the invisible perfections of the true Regenerate, for want of a holy communion with others in spiritual things, are exceedingly impaired& stayed in their growth. Their end& final period can be nothing else but the utter desolation of all churches and common wealths through war, famine and pestilence, which the wrath of God hath begun to sand forth upon almost all the nations of Europe, and the eternal damnation of those that in their public or private Courses of life, either make themselves instruments of satan 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 detain the truth and grace of God in silence; and unrighteousness, as a light under a bushel, 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 show how every one ought to consider with himself what he is able to do, to help according to ability, to redress these Causes and miseries of the Church.   

Of the second Duty  
WEE haue now seen that the cause of all misery in the Church is, summarily and originally a twofould want, First of Care to entertain spiritual Society one with another. Secondly, of Godly zeal and knowledge in the practise of piety: If these two wel-springs of our misery can be stopped in the Course of our public profession, we shall live in a sanctified Society one with another in the gospel, and then it is certain that there shall bee no blessing wanting for the Psalmist saith that There the Lord common death a blessing even life for ever more Psal. 133.3. Therfore every one that believeth 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 prove 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 spiritual or corporal, or rather both spiritual and corporal. For every one ought to be a member of this body in both these respects, and every member in every respect hath its own several gift and ability to serve and profit the whole body within its own place, upon which ground we thus proceed further.  
If there be any spiritual ability in a man, it is in the light of his understanding, and in the Commotions of his will and affections: by the understanding through light he is able to apprehended, to search and discern out things to be Considered off, and having found them to dispose and order them to the Capacity of others. See then, these abilities ought to be applied to the Consideration of the evils of the Church, to apprehended search out, discern and set forth before the eyes of his own 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 distress, and so deserveth to be given over to the darkenesses of foolish imaginations, because he loveth not to think upon that which is most necessary and profittable for the kingdom of God, that the light may shine before others to help them in the darkness of these miserable Confusions wherein now all do lye almost drowned, By the Commotion of the will and affections. A man may stir himself up to move for the Church three ways. 1. Towards God. 2. Towards himself. 3. Towards his neighbour.  
Towards God, he ought to move in the desire of his heart by humble prayer to beseech him, that he would be pleased to take a way the Causes of the misery,& sand forth instruments fitted with gifts 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 kingdom of God, which consisteth in righteousness, peace, joy in the Holy Ghost, all which is now wanting in the Visible Society of the Church.  
Towards himself, he ought to move by earnest resolutions,& holy purposes to go out of this babel and Confusion wherein we stand, by freeing his own mind and affection from all Sectary and eclesiastical intentions, and his public profession of Religion from the sports of malice, hatred, prejudice, murmerings, railings and contentiousnesse, that he may be found unblameable in love at the coming of the Lord Iesus.  
Towards his neighbours he ought to move by compassion in pitying those that go astray, from the truth, and give Scandals to others in their violent passions, and practices, and by good example to go before them in Charitable judgments and courses of life,& by holy provocations, exhortations and entreaties to draw them out of the Snares of satan: to follow the duties of mutual edefication, and to intend the duties of holy communion. Now if he worketh not these resolutions and motions upon his own will and affections, it cannot be denied, but that he is of a schismatical spirit and disposition, and so is guilty of the Causes of this misery wherein the Church is plunged, and therefore ought betimes to reform his hear, tanned purge it from the secret disposition of Carelessnes alienations oppositions and self seeking, where withall it is possessed. For it is certain that if the former good resolutions be not formed, in it, the opposite dispositions are, because it is impossible that the heart can be void of both, and let him with all remember that his Heart is hard to be known, because it is deceitful above all things and desperately wicked jer. 17.9, Therefore he ought not to pass the matter lightly, nor leave of this endeavour, till be find these resolutions perfectly settled 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 spiritual, viz: the Preachers of the gospel should show themselves before others as patterns of light in the midst of this froward generation.  
Now again, if there by any bodily, or outward ability in a man, it is the livelihood of his actions or in the usefulness of his possessions:  
The livelhiood of a mans actions, ought to be employed for the good of the Church, in opening his mouth to speak for the cause thereof, and to give advice by way of writing, or otherwise in that which is requisite in going, or coming and taking pains for the advancement of the affairs therof, to solicit or perform as a willing servant of the public good, that which he shall find needful or profitable to be done for the advancement of peace, unity and holinesse, and such like graces amongst the Professert of the Gospel: which if a man be unwilling to do when he is able; I cannot see how he is said to haue asincere affection towards the welfare and prosperity of jerusalem: For it is certain that aman will not bee unwilling to employ himself, and spend his time in that which he doth truly effect. But if a man will spend no time, no thoughts, no Service for the public good of the Church: How can it bee said that he is affencted towards it: Let therfore every one look to his time, and actions, whether they be employed for himself 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 their miseries, to be a little sad for them in condoling their estate, then he must know that an hypocrite doth this as well as he, and that one day he shall give an account of the precious time and actions which he hath spent in his own self pleasing conceits; whiles he might haue assisted Christs members and his distressed Church by some profittable undertakings, for their relief in this time of their extremity.  
The usefulness of mans riches and possessions, ought to be employed for the good of the Church in opening his purse upon fit occasions, not only to give some alms 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 do, least he should seem to be hard barted, but also to spare and lay aside that which may be spared for pious uses of a public nature, whereby the State of the afflicted Church of God may be assisted in some spiritual manner. As for example, for the entertaining of some Agents that might wholly apply themselves to set a work, lawful sure and easy means, whereby the Causes of divisions amongst the Churches might be taken away, and true religion eminently advanced: Such as an Agent or two entertain correspondency 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 means of godliness, and solid learning, both which endeavours are already by some undertaken, nay God willing without difficulty be finished if outward means fail not. How useful these undertakings, nay how necessary they are, may be gathered from the substance of this discourse, and how easily both may be affencted, is to be conceived by the description of the meanas and manner of bringing these matters to pass, which else where it is to be explained. Therfore if the worldly goods serve onely thine own back and belly to maintain such a Table as becometh thy rank, and canst not find any thing to be spared for pious uses of a public nature, how can it be said that thou lovest thy Brethren or the advancement of Religion? The love of thy belly, of thy Statelinefle& of this world cannot dwell in one heart with the love of God. if then thou lovest 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 own vanity and lust.  
Therefore if thou canst not find away, proportion at all to bee allotted for such uses whereby thy poor mother the Church may receive some relieve in her spiritual afflictions( flatter not thyself with vain words) It is plain that thou hast no filial, but an Aliens heart towards her, because thou wilt rather suffer, her to perish for want of help, then that a rotten carcase 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 zion, 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 drink your wine in boules and eat the lambs out of the flock and the Calves out of the midst of the stale, that lie upon beds of Ivory, and stretch yourselves upon your couches, and are not grieved at your heart for the affliction of Joseph, and mourn not for all the abominations that are committed within jerusalem.  
Remember the end of the rich gloutton that was clothed in soft raiment and fared deliciously as you do every day: but suffered poor Lazarus to ly at the door and to receive comfort of his Doggs, your end shall be like unto his, except you break of your sins by righteousness, and your iniquities by showing mercy to the poorest●te of Sion. Abridge yourselves by times of the superfluity of your pleasures and change the substance that is spent, into Christian Liberrality for pious uses, that you may haue a treasure in heaven, which shall be allotted to your reckoning in the great day of Gods accounts.  
Those therefore that want sufficiences of spiritual 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 work in those that go about the other parts therof, are bound in conscience to do it, or else they are as far guilty as in them lieth of the miseries of the Church, because they will give no help towards the redress of the same. And thus much of the second duty. Now let us speak of the third.   

Of the third Duty:  
When a man once knoweth what he is able to do, in a spiritual or bodily manner, and moved in his heart to perform his duty: His next care is to forecast before he fall to work, how his undertakeing may become most effectual in the execution.  
To do this, he ought to reflect upon the manner, and vpon the means of bringing it to pass for the public good.  
The property of every mans undertaking is answerable to the measure of his ability, if therefore his ability be in his spiritual parts, either in his understanding or in his good affection and will. The property of his undertaking will be accordingly either doctrinal or Hortatory, if it be doctrinal, his aim and purpose ought to be to clear necessary truths, in a peaceable way, that is so necessary useful to edefycation. 2. How these matters ought to be be delivered differently to the Capacity of the meaner and more learned sort, and how the faults hitherto Committed in curtal Divinity may be avoided, least the impediment and scandalous way of delivery, like unto thorns and briars, choke the fruit and growth of the good seed.  
if it be Hortatory his aim ought to be to persuade and induce mens hearts to the duty of holinesse in the Communion of saints, in the showing forth the necessity and usefulness of edification& vsefulnesse of mutual edification, and the means whereby it may be attained. 2. The hurtefulnesse and wickedness of Scandalous and schismatical practices whereby men run headlong, and draw others with themselves into perdition. And how these Courses ought to be avoided both in matters of Iudgment, and in actions of public and privace conversion.  
Now if any man findeth in himself some spiritual gift 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 partial end, either to show his learning, to serve his own side, to weaken and defame his adversaries, to gain authority or credit, or to fulfil some other intention which is not directly subordinate to the service of God in the gospel: 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 relief and do it not, it is all one in effect to withdraw their helping hand and procure his ruin, for his ruin is infallible, if he be not helped. if a great fire be kindled in a city, which infallibly it be not quenched, will burn 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 help to quench it? So it is in this case, there is a fire kindled against the professors of the gospel, 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 help to others, nor bring one drop of water out of thy well to cast upon it thyself, is it not apparent that thou art no less 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 break forth as the first.  
For perhaps his fault was accedental,& the fire took hold of the house before he was ware, against his intention, but thou hast no excuse at all if thou dost not help, because thou art called now to undertake some endeavour according to ability, to quench it. If therefore thou hast any spiritual gifts, either for theoretical or practical divinity, and pleasest only thyself with them at home in thy private Contemplations, thou art like a fool that would go to his pastime while he seeth his house a sire about his ears: or if thou put them forth and dost not fit them as water to quench this fire, or as balm to be applied to this wound, thou art like an unnatural and unthriftie son, who is more willing to spend his substance vpon toys and trifles which please his own fancy, then upon healthful physic which may be able to save his mothers life in her greatest extremity, or upon food and raiment to refresh his poor 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 means of attempting the work ought to be further Considered.  
The way or manner of undertaking a work of this nature consisteth in frameing the heart aright before a man set upon it. Therfore as the effect intended is truly spiritual, 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 spiritual disposition consisteth in these four qualities.  
1. That the heart be made truly public in the purpose.  
2. That it be armed with constancy 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 affencted with unfeigned Brotherly love,& Christian Charity to season all the endeavours.  
The heart will be made truly public if it reflect upon the nature of Christianity,& for itself at liberty from the prejudicate thoughts which we use to take up when we suffer ourselves to be lead away with the humors of one party more then another. This partiality is an opposite unto heavenly wisdom as the Apostle Saint james sheweth Chap. 3. Vers. 17. And except aman free his heart from this inclination, he cannot truly conceive what is it to be a Christian. For a Christian is neither jew nor gentle, neither greek 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 public purpose, is to aim at christianity in itself, to intend the estate of Regeneration: amongst all men without difference of Persons, and so consequently to lay down 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 mystical body, which body is only to be looked unto, and to help the building of it up, the public purpose must be in the heart, otherwise all the endeavours willbe lame, by reason of the leaven of partial conceptions which will dog the execution of that which may be intended.  
And to help our hearts to this public disposition, we ought to call to mind that oft times Christ is nearest to the greatest sinners, and that they are sooner brought to the state of Regeneration then those that seem to be far advanced in knowledge, as we may see Mat. 9.13.& 21.32. And it is Gods wisdom to call the mean and Contemptible things of the world, and to reveal himself rather to Babes and Sucklings, rather then unto the wise& prudent. Mat. 11.25. Therefore we must conceive 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 prefer none that knoweth the name of Christ before another, for we know not whom God hath chosen, but our endeavours must be truly public, and universal, dedicated to the whole family of Christ.  
The heart will be armed with constancy in the resolution to follow this purpose.  
1. If we look 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, injuries, or Crosses befall unto us in our undertaking.  
4. if we call to mind that he is not fit for the kingdom of God who putteth his hand to the plough and looketh backward. And that he that will save 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 gain the whole world and loose his soul.  
The heart must be settled in humility, least the strength of our resolution make us proud,& confident in our own counsels, Therfore our purposes must be tempered with meekness and lowliness of mind, which is to be wrought upon our hearts.  

1. By a continual care of Renounceing ourselves and giving up all our intentions to God.  
2 By the remembrance of our unfitness to think, or do any good of ourselves, except God bear 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 daily discover in our life, which we must never discontinue to call to mind.   
4. By the consideration of Gods counsel, which is to manifest his strength in our weakness. For which cause we ought to resolve with the Apostle( 2 Cor. 12,) to be weak 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 affencted with brotherly love,& Charity in all undertakings, else there is no fitness to edefie: For it is charity that edifieth, and where that alone is wanting, there all other graces can profit nothing 1 Cor. 13.1.2.  
This then must go through all our endeavours, and be as it were the life and soul thereof. And to work it upon our affections.  
1. We must prevent all presumptions in judging of personal 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 think to be most unwortthy of it, that we may be able to overcome the evil 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 remain in charity 1 joh, 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 fulfil the law of Christ, which is to bear one anothers burdens Gal. 6.2.  
This preparation of our heart is the true manner of undertaking the work which we shal be able to intend, and Consequently also a part of the means to bring it to pass. But concerning the means there is yet a further thought, which prudency doth teach in forecasting the execution, for prudency is the eye of the mind 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 unto a holy society, we may judge that the ready way to make our undertakings in the execution effectual, will be to undertake and do the work sociably, that is: jointly and Correspondently with others.  
Therfore when we are resolved to do our parts, we must look about for coadjutors and correspondents. we ought to pick out and stir up those whom we shall judge fittest by reason of their holy disposition and spiritual gifts, and with these we ought to communicate our intentions, and Contract a Covenant of mutual Communion& assistance in these endeavours. And this much concerning the spiritual undertakings by which the property, manner and means of the bodily under takings may be proportionably judged and discerned: For whatsoever is requisite in the one, is also necessary for the other, that both may go hand in hand together. And by the means of some fit Correspondent, who shall through good intelligence( as a Curfitor betwixt them) bring the bodily and spiritual undertakers in one Society, the whole work may proceed by degrees as God shall give a blessing.   

The fourth and last Duty:  
WHen this is done, that is: when men that are able to help this Godly work, haue taken their tasks, and haue forecast the way of bringing their intentions hopefully to pass: then nothing remaineth but the real execution, wherein as every on shal show himself faithful and diligent, so he may expept his reward from God, whole kingdom he laboureth to advance according to the gift and talent which he hath received to that effect. For God hath erected us in the world and given us all both spiritual and bodily things to none other end but to serve his own glory, in setting up the kingdom of his son, which is righteousness, 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 aim not at this, wee miss the mark. And if wee now being called upon, refuse to put forth our helping hand for the relief and conservation of his Church, and heavenly truth, in the midst of these confusions, desolations, and schisms whereby that is torn in pieces, and this is obscured, what can wee expect from the hand of God for so great unthankfulness, cruelty, neglect of our chief, and( at this time) almost onely duty? but to be deprived of the kingdom of grace, which thus we do betray, and cast out of the kingdom of his glory, into the pit of utter darkness where there is weeping and gnashing of teeth.  
But yet we hope for better things of all such are truly Children of Sion. Therefore ye that are watchmen vpon the walls of jerusalem hold not your peace day nor night: O ye that make mention of the Lord keep not silence, and give him no rest, till he establish, and till he make jerusalem a praise on the earth. Amen. And as many as walk according to this Rule, peace be on them, and upon the jsrael of God.  
AMEN: