Magistrate only but to the Church tryall for those crimes come not alwayes under the cognizance of the civill Magistrates and if they do he may be a heathen and will not regard an haeretick nor can judge of him And if every kingdome will try murder or treason or any other foule crime committed in the same though by a stranger or alien because the crimes are against their lawes and soveraigne though their lawes pertain not to the country where the forrainer was borne and dwelleth then much more shall every Church try those members of the Church Catholike residing among them for their crimes seeing they have all the same soveraigne head the same lawes and are all one body Againe it is no sinne for a man to remove from one congregation to another as oft as occasion requireth but for a man to remove out of the Church Catholike is a sinne and apostacy No man is a schismatick for removing from one congregation to another but he that shall separate himselfe from all Church communion and shall rend himselfe from the Church Catholike he is a schismatick he is an apostate And therfore your severall sects though they pretend because of wants or blemishes to rend from the Church of England or Scotland c. Yet not from the Church Catholike by no meanes because they know that were a sinne Argument 8 Eighthly that Church from which the particular Churches spring and to which they are as an additament and increase that is the prime Church but that is the Church Catholike * Act. 2.47 therfore c. The minor appeares because first the whole essence of the Church Catholike was in Adam and Eve and from them spread to his seed by their federall right from them and their actuall taking up that freedome and continuance therein And so againe from Noahs Arke And for the Church under the Gospell that little handfull which Christ left leavened the whole world and brought them in as an addition unto them They were to be witnesses first in Jerusalem them in Iudea and then to the ends of the earth For the Law shall go forth of Zion and the word of God from Jerusalem Isa 2.3 It was with the Church then as was said of the river of Eden Gen. 2.10 A river went out of Eden to water the garden and from thence it was parted and became into 4. heads so the water of life flowed from Zion into the 4. quarters of all the world So that as there is no Sea but hath influence and continuity with the maine Sea and receives name from thence so no particular Church but hath his first rise and spirituall ministeriall influence from the Church Catholike and received the Gospell and priviledges of it from thence God cals no Evangelicall Churches by inspiration but by the ministry of those that are members of the Church Catholike or some part thereof and therfore God would not have Cornelius instructed by an Angell though he could have done it but by Peter a member of the Church Evangelicall So that the Church is as the Sea and particular Churches as so many creeks or armes and rivers not running into the sea but running from the sea and receiving a tincture and season of her waters The Church Catholike is as the tree Christ as the root and particular Churches as branches She is the mother and they as daughters born of her and receiving from her ministerially both nature name and priviledges Paul indeed was called extraordinarily from Heaven by Christ himselfe the head of the Church and not by an Angell that he might be as some conceive a type of the second call of the Jewes who as some bold shall be so called as he was by the appearing of the signe of the son of man and therfore that Church is said to come downe from God out of Heaven Rev. 21.2 10. And the ground for this type they take from 1 Tim. 1.16 For this cause I obtained mercy that in me first Iesus Christ might shew forth all long sufferance for a patterne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to them which should or shall hereafter beleeve on him but these things are mysteries and I dare not be too confident in them yet should they come to passe they infringe not the present truth because their conversion shall come from the head root and fountaine it selfe of the Church as Abrahams call was and no question but Christ did convert many in the dayes of his flesh when he was actually and visibly a member of the Church here below And if any be converted by secret revelation or inspiration and neither converted nor fed by any externall ordinances nor joyned to any visible Church as infants of heathens or any of the Philosophers as Plato if possibly they may be such these are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not within the compasse of the generall rule for the visible Church and so not of the question Quest If it be asked what it is that is sufficient to make a man a member of the Church Catholike visible Answ I answer Beliefe of the maine points of the Christian faith professed subjection thereunto And this is as much as the Apostles required as in the case of the Eunuch and Simon Magus and if it were sufficient then it is sufficient still for those were the purest Churches So many as gladly received the Word were baptized Acts 2.41 And yet this is no more then may be found in an hypocrite for the stony ground received the Word with joy And we have no other rule to goe by in gathering Churches or receiving members into a Church then they had then neither may we presume to make any other to our selves Sic omnes ferè Reformati Theologi celebres materiam visibilis Ecclesia asserunt esse homines externè vocatos fidem Christi profitentes namque definiunt caetum hominum vocatione externa seu praedicatione Verbi Sacramentorum communicatione evocatorum ad cultum Dei societatem Ecclesiasticam inter se celebrandam Apolon pag. 8. Vide etiam utrumque Trelcatium in locis communibus Loc. de Ecclesia Professores Leidenses Disp. 40. Thes 3. Neither is it requisite that they should be truly godly to make them members of a visible Church for then no man could tell whose child were to be baptized or who are members of a Church or when he is in a true Church And if the living members of Jesus Christ were the only or essentiall members of a visible Church then none are true essentiall members of the Church visible but they and then a truly godly Minister is a more essentiall Minister then another and the Ordinances administred by him are more essentially administred then by another and the vertue of the Ordinance should depend not on Christs Institution but the worthinesse of the person administring And haply after twenty or thirty yeares living under a Minister that seemed religious that Minister by falling away
of a Church future to be built which Christ then intended to set up which was the Evangelicall Catholike Church and not Catholike as some take it for the Church past present and to come for those past were already built and were in Heaven out of Gunshot of assault but it is meant de Ecclesia vivorum de militante de Ecclesia quam Christus erat aedificaturus Object O but this place is meant of the Church invisible for they that are only visible may be prevailed against Answ It is true but those invisible are also visible and they shall never be prevailed against as visible Ecclesia nunquam desinit esse visibilis Satan or persecutours shall never so far prevaile as to cut off all the visible members And though such heresies come that shall deceive all but the Elect yet as long as the Elect are not deceived there remaines a Church Catholike visible still in their visibility If all the visible members should faile then all the invisible must needs faile also for none are invisible in this world but be must be visible also except any be converted and fed only by inspiration which we have no ground for in the Scripture Again Excommunication in 2 Ep. John 10. is called casting out of the Church What Church is that It cannot be the Invisible Church for all the censures in the world cannot cast a man out of that if once he be in therefore it is the visible Church and if it be the visible Church then I would know whether a man truly excommunicated in one Church or Congregation is not thereby excommunicated from brotherly fellowship with all Congregations Or whether the delivering up to Satan be only within the bounds of one Congregation so that if he remove out of such a circle or circuit of ground to another he is out of Satans bonds againe and may communicate there safely I deny not but that through ignorance such a thing may be admitted but certainly if the censure be past against him he needeth no other Excommunication but his first sentence will binde him in all the Christian world if it can be known I am not ignorant that I have Dr Whitakers and many Protestant Divines against me herein and therefore I onely propose what my light guideth me to judge herein Herein I agree with Apollonius Sicut per excommunicationem legitimam excommunicatus non tantum ex hac vel illa particulari Ecclesia ejicitur sed ubicunque terrarum ligatur excommunione fraterna universalis Ecclesiae excluditur Matth. 18.17 18. Ita per Sacramentum Baptismi sacrae Eucharistiae homini communio Ecclesiastica non tantum in particulari sed universali Ecclesia obsignatur Apollon p. 26. If any one that is called a * 1 Cor. 5.11 brother be a drunkard railer extortioner c. What makes him to be called a brother Is it because he is of that particular Congregation or the Church Catholike Is it because he is an invisible member or a visible by Profession Few Fornicators Idolaters Drunkards c. are invisible members Againe all those Metaphors which set out the Church in Scripture shew the unity of the Church Catholike This is the woman clothed with the Sunne Rev. 12.1 the Righteousnesse of Christ and the Moon all terrestriall mutable things under her feet or clothed with the Sunne the purity of Doctrine and the Moon i. e. as some will have it Discipline under her feet Surely this woman was not a particular Congregation but the Church Catholike for were it meant of particular Congregations it should have been women not a woman There shall be one Shepherd saith Christ and one Sheep-fold Joh. 10.16 which is meant of the Church Catholike and that visible consisting of Jew and Gentile The Church is called the Body of Christ and that is the Church Catholike for Christ hath but one body Rom. 12.5 As we have many members in one body and all members have not the same office so we being many are one body in Christ and every one members one of another This the Apostle speakes of the visible Organicall Church for thereupon he fals to reckon up the severall offices in the Church as Prophecying Teaching Exhorting Giving Ruling Shewing mercy which some compute to be an exact distribution of the Church Offices So Eph. 4.4 * 1 Cor. 10.17 1 Cor. 12 1â— 13 20. Eph. 2.16 It is called the a 1 Tim. 3.15 House of God How thou shouldest behave thy selfe in the House of God And the City of God b Eph. 2.19 Heb. 12 22. Rev. 3.12 Now these things had they been meant of particular Congregations should have been Bodies Houses Cities Sheepfolds But as many members in a body hinder not the unity of the whole and many townes in a Kingdome and many houses in a Citie and many roomes in an house or in the Arke hinder not the unity thereof so many particular Congregations hinder not the unity of the Church Catholike Cant. 6.9 My Dove my undefiled is but one she is the only one of her mother She is the Lilly c Cant. 2.2 among the thorns which is the Church militant She is called the Spouse of Christ d Cant. 4.8 9 10 11 12. Yea the Holy Ghost chooseth to joyn many particular Churches together by Nounes collective Nounes of multitude in the singular number where it can be with convenience Remarkeable is that 1 Peter 5.2 where writing to the strangers scattered throughout Pontus Galatia Cappadocia Asia and Bithinia he cals them all one flock not flocks Feed the flock of God which is among you The same word Paul useth Acts 20. to the Elders of Ephesus Est una sola Christi Ecclesia â—â—ae ob id etiam dicitur Catholica Particulares Ecclesia non sunt impedimento quin una sit Ecclesia Zanch. de Ecclesia A second kinde of proofe hereof is by argument or demonstration If particular Churches be visible there is a visible Catholike Church but particular Churches are visible therefore The consequence will follow whether you consider the particular Churches as Species or as Partes Omne particulare habet suum generale sive universale omne membrum habet suum integrum omnis pars habet suum totum If therefore there be particular Churches there is a generall and if the particular be visible so is the generall if the particulars be mingled wheat and tares together so is the generall Genus Species pars totum similare presertim sunt ejusdem praedicamenti Ten thousand particular corporeall substances cannot make one generall incorporeall Ten thousand visible particular Churches cannot make one invisible generall Church But all Divines yea our brethren for Congregationall Churches yea the Separation hold that particular Churches are visible as consisting indeed of visible members And Gerard though he will not grant a Church Catholike visible yet saith Ecclesias particulares visibiles esse
Priviledges given by God to the Church Catholike primarily to themselves and leave them secondarily to the Church Catholike Argument 6 Sixthly the Ministers are primarily Ministers of the Church Catholike secondarily of this or that particular flock or congregation and therefore the Catholike is the prime Church And this appeares by this demonstration That Church to the which the donation of the Ministry was first made is the first subject thereof but that was the Church Catholike therefore For proofe hereof see 1 Cor. 12.28 29. God hath set some in the Church first Apostles secondarily Prophets thirdly Teachers Now this Church was the Church Catholike and not any particular congregation for it is the Church to which the Lord gave Apostles Note also from hence that the same Church to which God gave Apostles and Prophets to the same he gave Teachers also Bishop and Pastour may seeme to be in respect to the particular relation to some particular place wherein by the politie of the Church a particular Minister is set but Presbyter Minister and Teacher more generall extending to the whole Church Catholike Paul an Apostle cals himselfe a Teacher and Preacher 2 Tim. 1.11 Peter also and John the Apostles call themselves Presbyters 1 Pet. 5.1 2 Ep. Joh. 1.3 Joh. 1. we finde also that Ministers are in Scripture spoken of under a generall notion They are called Ministers of the Word Luke 1.2 and Ministers of God 2 Cor. 6.4 And Ministers of Christ 1 Cor. 4.1 And Ministers of the New Testament 2 Cor. 3.6 And Ministers of the Gospell 1 Thes 3.2 And Ministers of the Lord Eph. 6.21 where the Ministeriall Office is noted by the reference thereof to the Author that imployeth them and the subject about which they are imployed and not by the Object to whom they preached They are not called Ministers of the people but their Teachers Rulers Pastours Overseers or Ministers for them Col. 1.7 And if a Minister of this or that Congregation were not a Minister of the Church Catholike visible then he were no Minister out of his own Congregation and therefore could not preach or administer any Sacrament as a Minister out of his own Congregation Yea if any members of another Congregation should come and heare a Minister in his owne Congregation he could not preach to them nor they heare him as a Minister but only as a gifted brother And though he may pray and beseech his owne flock as an Ambassadour of Christ to be reconciled unto God 2 Cor. 5.20 yet he cannot say so to any other except he be an Ambassadour in office unto others also and if he be a Minister to one member besides his own Congregation then is he so indefinitely to all by the same reason But if he deliver the Word as a Minister to his own Congregation only then the same Word which is delivered at the same time by the same man is delivered by vertue of Ministeriall Office to some and to others ex officio charitatis generali onely as a gifted brother And if this be granted which is absurd yet a greater absurdity will follow viz. that if he administer the Lords Supper to any members of another Congregation he must doe that also as a gifted brother and as a private person which yet all men hold hath nothing to doe to administer the Scales of the Covenant And yet this communion of members of other Congregations is frequent among our brethren for Congregationall Churches Neither can this be answered that it is done by vertue of consociation of Churches except the consociation of Churches and their members make also a consociation of offices and officers and so every Minister be a generall officer and a Minister of the Church Catholike as well as the particular members be members of the Church Catholike And if a Minister of one Congregation be a generall officer and can administer the Seales of the Covenant Baptisme and the Lords Supper to strangers in his own congregation in his owne meeting-house then any where else in any other meeting house for no man will say his ministeriall office is circumscribed by or tyed unto the limits and fabrick of his own meeting house or any especiall influence or authority afforded him in the execution of his ministeriall function by the presence of his owne congregation He whose office is limited within and stands wholly in relation unto a particular place is out of office when he is out of that place as a Major of a Corporation and Constable of a Parish but it is not so with a Minister he is no private man as soon as he is out of his meeting house or the limits of his congregation and though he indeed be peculiarly their Pastour or Bishop one that hath the oversight of them in the Lord in a more immediate especiall manner yet this extends to all times and places where-ever he or they shall come by occasion though never so farre from their dwellings but so is not a Major or Constable And besides that particular office he is an officer a Minister in generall to all others and may execute his office to them as God giveth him occasion but so cannot a Major or Constable because they are only particular officers Suppose a Ministers flock by mortality captivity or the sword should be dissolved extinct and faile indeed he ceaseth to be their Pastour because the correlative faileth but he ceaseth not to be a Minister of the Gospell A King or Major haply cease to be so any longer if his Kingdome or Corporation should sinke because there is no Catholike Kingdome or Township whereof they were officers but the office of the Minister ceaseth not because he was an officer of the Church Catholike which correlate sinketh not And being an officer of the Church Catholike he hath thereby actum primum to administer all the Ordinances of Christ which a single officer may or can doe in any place only wanteth actum secundum vel exercitum pro hic nunc which is appointed by the politie of the Church for order For though their office be generall as Ministers of the Gospell yet they take particular divisions and parcels of the Church to feed and stretch not themselves within one anothers line without a call by permission or intreaty And that a Minister is a Minister of the Church Catholike visible appeares by this argument He that can ministerially eject admit a member out of into the Church Catholike visible is a Minister and Officer of the Church Catholike visible But every Minister by Excommunication Baptisme ejecteth admitteth members out of into the Church Catholike visible Therefore c. This argument I finde more fully laid downe by Apollonius Pastor ut Pastor exercet multos actus ministeriales non tantum erga Ecclesiam suam particularem cujus ordinario Ministerio est affixus sed etiam erga Ecclesias alias Particulares Provinciales Nationales imò erga Ecclesiam Vniversalem
then come the Socinians and they quench the Deity of Christ and the Holy Ghost and deny our redemption by the blood of Christ and so consequently would deprive us of the benefit of the New Testament then come the Anabaptists and they deny and deride our Baptisme and render us and our children no better then heathens then come the Separatists and they would pluck up our Church by the roots and call us Antichristian Rome Egypt Sodome Babylon and so consequently call their owne mother whore for if they have any conversion they had it in the bosome of our Church Of whom that of the Psalmist is too true Psal 50.20 Thou fittest and speakest against thy brother and hast slandered thine own mothers sonne Yea there be others of our honoured and beloved brethren whom I forbeare to name among the former rabble who though they acknowledge us true Churches yet deny us to be one Church and would have us rent into a thousand pieces and parcels and these to stand as so many entire compleat bodies without any co-ordination as so many Spouses of Christ as so many Queens appointing their own orders and officers as their servants to officiate in their names with liberty to censure both officers and members within themselves by the votes of the whole body and not to be accountable unto any other Church or Churches as co-ordinate members except arbitrarily at their pleasure Not endeavouring with us to reforme our Churches but to gather Churches out of Churches by calling our best members out of our congregations and uniting them into severall bodies by a particular explicit covenant urged as an ordinance of God and forme of the Church and as the only Church way and way of God and so having fleeted off for themselves the creame of our congregations and transplanted all our wheat by it selfe into their field would leave us none but the tares the lees and dreggs of men But I forbeare Dolor ora repressit Others there are and I wish I could say they were others who pleade for liberty of judgement that every one may hold what opinions and be of what religion and sect he pleaseth because judgement and conscience cannot be forced but must be left to God only and thereby would make England another Amsterdam of all sects and religions whereas our brethren in New-England have banished the Familists c. from amongst them Yea and generally men covet new opinions and count it their glory to differ from others in judgement and he is no body that hath none but old truths and so men under colour of new light and new truths rake up a multitude of old errours Secondly our divisions are in heart and affections for difference in judgement cause alienation of affections and great thoughts of heart so that if there prove once a clashing and crossing in opinions though they were never so neer allyed or well acquainted and familiar yet then they grow strange and fall out and oppose and censure each other deeply then they are superstitious or antichristian or enemies to Christs kingly office and hence come so many invectives in Pulpit and Presse Thirdly in way for as mens judgements differ so doe their wayes Some are for one way of Worship some another some for one way of Discipline some another some for one way of constituting of Churches some another some for gathering of new Churches out of the old and yet let the old ones stand as mock-churches when they have gleaned out all that are good out of them they would take all the golden and silver vessels vessels of honour and leave us none but wooden and stone vessels of dishonour and some are for separation wholly and so turne all the rest over to Antichrist yea some so violent as that they would pluck downe our very meeting houses tropically called Churches which they deride by the name of Steeple houses and all are in wayes of contention so that we are like Sampsons foxes tyed together by the tayles with firebrands between them to burn up the standing corn I shall conclude with an earnest desire of and exhortation to unity and peace The unity of the Church should be a strong motive to unity in judgement heart and way It is that the Apostle presseth Eph. 4.3 4. Endeavouring to keep the unity of the spirit in the bond of peace for there is one body and one spirit c. This spirituall unity it is that Christ so earnestly and often prayed for in that short prayer John 17.11 21 23. That they may be one as we are one That they all may be one that they also may be one in us That they may be made perfect in one And this was Pauls earnest request 1 Cor. 1.10 Now I beseech you brethren by the name of our Lord Jesus Christ that ye all speake the same thing and that there be no divisions among you but that you be perfectly joyned together in the same mind and in the same judgement And again 2 Cor. 13.11 it is one of the last things he concludes his Epistle with Finally brethren farewell be perfect be of good comfort be of one mind live in peace and the God of love and peace shall be with you And Phil. 1.27 He presseth it as the only thing he desired of them Only let your conversation be as it becommeth the Gospell of Christ that whether I come and see you or else be absent I may heare of your affaires that ye stand fast in one spirit with one mind striving together for the faith of the Gospell Certainly unity of judgement is of more importance then we are aware of else the Apostle would not presse it with such solemne adjurations and intreaties so often as he doth Yea when there were but two women that differed in opinion as it is conceived the Apostle thought it beseeming apostolicall gravity and the holy Ghost judged it meet for a piece of canonicall Scripture to take notice of it and compose it Phil. 4.2 I beseech Enodias and beseech Syntiche that they be of the same mind in the Lord. Though it might seeme but womens brabbles yet we know how great a matter a little fire kindleth a little strife and errour will encrease to more ungodlinesse Consider we that there is but one truth and that is of God and God is truth and errour is of the Devill Consider that the understanding is the highest and foremost faculty of the soule it is as the fore-horse in the teame the leading faculty and as that is informed so the will and conscience and affections must needs worke and follow that and if that be lead into errour it must necessarily mis-leade the whole man Consider that a chiefe part of the image of God in man consisteth in knowledge and so is upon the understanding which by errour is defaced Remember the solemne caveats given by the Apostle Rom. 16.17 I beseech you brethren mark them which cause divisions and
offences contrary to the doctrine which ye have learned and avoide them For they that are such serve not our Lord Jesus Christ but their own belly and by good words and blessed or faire speeches deceive the hearts of the simple And Eph. 4.14 That we henceforth be no more children tossed to and fro and carried about with every wind of doctrine by the sleight of men and cunning craftinesse or after the method of errour whereby they lie in wait to deceive Christ himselfe tels us that false Prophets shall come that shall deceive if it were possible the very elect Behold I have told you before Matth. â—4 24 25. And Paul tels us Of your selves shall men arise speaking perverse things to draw away disciples after them Therefore watch Acts 20.30 31. Therefore Hold fast the forme of sound words which thou hast heard of me 2 Tim. 1.13 They that coine new words and new high strange expressions to amaze the people it is a signe as Calvin tels us that they have some new opinion upon the Anvill O let us labour to be of one heart seeing we are all but one body and have but one head and one spirit and because we are all brethren of the same heavenly Father This is that which God hath promised his people Ezek. 11.19 I will give them one heart and I will put a new spirit within you And we find Christ inculcating this exhortation John 13.34 A new Commandment I give unto you that ye love one another as I have loved you that ye also love one another By this shall all men know that ye are my disciples if you have love one to another John 13.34 35. Againe This is my commandment that ye love one another as I have loved you John 15.12 And ver 17. These things I command you that you love one another Acts 2.46 And this we find practised Acts 4.32 And the multitude of them that beleeved were of one heart and one soule And this Paul exhorteth to Rom. 12.10 Be kindly affectioned one to another with brotherly love in honour preferring one another And we find the unity both of judgement and heart exhorted unto 1 Pet. 3.8 Finally be ye all of one mind having compassion one of another love as brethren be pitifull be courteus Divisions is the Devils musick but that which makes the Devill laugh should make us cry O what a solemne obsecration is that of Paul Phil. 2. â— 2. If there be any consolation in Christ if any comfort of love if any fellowship of the Spirit if any bowels and mercies fulfill ye my joy that ye be like minded having the same love being of one accord of one mind O that we might labour to be of one way also This is that which God hath promised his people Jer. 32.39 I will give them one heart and one way that they may feare me for ever for the good of them and of their Children after them And Zeph. 3.9 Then will I turne to the people a pure language that they may all call upon the name of the Lord with one consent or one shoulder And this was the blessing to Hezekiah in his people 2 Chron. 30.12 Also in Judah the hand of God was to give them one heart to doe the Commandement of the King and of the Princes by the word of the Lord. Certainly there is but one rule for Doctrine Worship Discipline And as many as walke according to this rule peace be on them and on the Israell of God Gal. 6.16 And this is the Apostles exhortation Rom. 15.6 That ye may with one mind and one mouth glorify God Yea though we be not of the same judgement in every thing yet as it is Phil. 3.16 whereto we have already attained Let us walke by the same rule let us mind the same things And this unity in way is that which we have sworn unto and covenanted in our late Nationall League and Covenant in the first branch of it That we shall endeavour to bring the Churches of God in the three Kingdomes of England Scotland and Ireland to the neerest conjunction and uniformity in Religion Confession of faith Form of Church Government Directory for Worship and Catechising That we and our posterity after us may as brethren live in faith and love and the Lord may delight to dwell in the midst of us And we shall be forsworne if we endeavour it not All the members of the same body naturall agree to go the same way Yea the strength health and beauty of the body naturall consisteth in the fast knitting of all the meÌ„bers together to each other and to the head and the luxation therof is dangerous so and much more it is in a body Politike or Ecclesiasticall And though the divisions in our civill estate be very sad and might deserve teares of bloud to bewaile them yet I looke upon divisions in the Church as a matter of more fad and dolefull consequence and I feare but wish I might be mistaken that when the breaches of the common wealth shall be closed the breaches in the Church may grow wider and the differences rise higher which having seazed upon the understandings and consciences of men cannot be composed by commands nor clubbed down by force Only here is my hope herein that he which found a way to reconcile God and man when they were at enmity can find a way to reconcile man and man though they be at difference Now the God of peace that brought againe from the dead our Lord Iesus Christ Heb. 13.20 21. that great Shepheard of the sheep through the bloud of the everlasting Covenant make us perfect in every good worke to do his will working in us that which is well pleasing in his sight through Jesus Christ to whom be glory for ever and ever Amen FINIS