AN EPISTOLARY DISCOURSE Wherein (amongst other particulars) these following Questions are briefly resolved.  

I. Whether or no the State should tolerate the Independent Government?  
II. If they should tolerate it, How fare, and with what Limitations?  
III. If they should not tolerate it, what course should be taken to bring them to a conformity with the Presbyterials?   
Written by Mr. JOHN DURY.  
To 

Mr. THO. GOODWIN.  
Mr. PHILIP NYE.  
Mr. SAMUEL HARTLIB.    
Published by a Friend, for more common use.  
Iul● 27. 1644. Imprimatur, JA: CRANFORD.  
LONDON, Printed for Charles Greene, and are to be sold at his shop in lvie Lane. 1644.   


The copies of Letters to Mr. THO. GOODWIN, and Mr. PHILIP NYE.  
Worthy Sirs,  
ALthough I am not yet settled here, nor can promise unto myself any leisure and freedom of spirit from other necessary thoughts, which my present condition doth oblige me unto: and although I might imagine that there is little use, as yet, to be made amongst you, of any thing that I can propose tending to moderation in matters Ecclesiastical, by reason of the distracted condition of the Civil State; Nevertheless, because I did promise you that I would put something to paper concerning the scope of my Negotiation, and the Arguments which I have used to persuade men's spirits unto mutual forbearance; and because I know, that if one will observe the wind very narrowly, he shall hardly ever sow his seed, [Eccles. 11.4.] or if he regard the clouds, reap his corn; therefore I will not delay any longer the performance of that which I undertook: Which that I may do in some order, I will branch out this Discourse into these particulars.  
First, I will relate unto you the true state of my negotiation with the Lutherans, to bring them to moderation towards us.  
Secondly, I will set down the heads of Reasons which induced me to this endeavour, and which I used to persuade others to that duty, which I have pressed upon them.  
Thirdly, I will let you know my opinion concerning you case, for which you desire to know these matters; that you may understand how far I take it to be agreeing or disagreeing with that which hitherto I have agitated, and what I would advise you to do in it, for the advancement of Christ's kingdom, and the public edification of your Brethren.  
The true state of my Negotiation is this, That I have endeavoured to bring the Lutherans to some orderly treaty with us, and joint resolution amongst themselves, concerning the ways of Peace and Unity in the public and private profession of Christianity, that the scandalous and unconscionable effects of our divisions being taken out of the way, some joint course might be se●led to set forward the Reformation of Protestant Churches, unto that period whereunto it may by God's assistance be brought. To this effect, having first dealt with our own side, and gotten their consent unto this Aim, I have offered myself also unto the rest as a Solicitor of the Counsels of Peace, and a Servant of the Communion of Saints in this matter. In this posture I have taken the freedom to provoke all unto the duties of love and of good works, either by proposing or ask council of them, or making motions tending to the composure of differences. For, having made my spirit void of partiality, and laid aside all private aims, I took up universal rules which I thought app●●●●e unto all men's understandings in Theoreticis, and to their con●●●●●●es in Practicis; that by this means we might be brought to f●llow the Apostles council unto the Philippians, chap. 3.15.16. which is, that so far as we are come, we should mind the same things, and walk by the same rule, as it becometh those that indeed are brethren in Jesus Christ. For I did not aim so m●ch at a ●are Toleration betwixt us and Lutherans, as at a pub i●ue profession of Brotherhood, whereupon I conceived a Toleration would follow of itself in matters of lesser difference, which c●uld be no just occasion of a breach: and as for things of greater importance, wherein some did seem to find sufficient cause of breaking of Brotherhood from us: I supposed these might be removed two ways; first, by a fundamental confession of faith, and of duties requisite unto salvation, which might be common to all, and openly professed as the sum and substance of our Religion, and badge of our fraternal union. Secondly, by a common and infallible rule of interpreting the Text of holy Scripture, by which all Doubts incident in other matters, not fundamental, may be cleared and decided: and as the fundamental Confession should serve for all in common, so this Rule of interpretation should be a means to join the more learned sort in one sense and meaning, lest their differences about matters of lesser moment might rend the body in pieces, notwithstanding the former tye of Union in fundamental truths. For seeing we see daily, that amongst men of good repute otherwise for godliness in their life and conversation, and for zeal in their profession of Religion, great disputes fall out for small matters, (as for the different acception of a word in a place of Scripture, or for the meaning of a sentence which may be diversely interpreted according to the different relations which it hath unto the matters precedent and consequent:) and these disputes ofttimes come to such a height betwixt them, that they not only lose all charitable affections and amicablenesse of conversation one towards another, but also involve others, their hearers, into the same breaches of Christian love, from whence Schisms and Separations at last arise and increase in the Churches, although there be no just cause thereof in respect of the substantial and material points of Faith and Practice: seeing (I say) we daily see that this doth fall out, and that this alone is able to breed many divisions amongst the Learned, notwithstanding all other ties of brotherly union and friendship betwixt them; therefore I thought it would be expedient, if not necessary, to find some remedy for this inconvenient, which at last I suppose is found, and if God would be pleased to enable me to propose it, I hope it would prove effectual towards Men that are not selfconceited, but tractable, either by the grounds of Reason, or of Conscience led in aspirituall way, which is above, but not contrary unto Reason; for spiritual Truths are rationally delivered in the Scripture, although men that are naturally rational, are not able to comprehend the sense thereof. In a word, I conceive the remedy to be this; That when we have agreed upon the substance of Faith and Practice, we may have also some undoubted Rules whereby to reduce all matters which are extra-substantiall, unto their own Principles, that the doubts which arise concerning the same, may be decided according to the Analogy of that Faith which is out of all doubt, and according to the clear sense of the Word regularly analysed: So that the Rules, first, of determining Fundamentals in Faith and Practice; Secondly, of reducing doubtful matters concerning Faith and Practice unto their own Fundamentals; and Thirdly, of analyzing the Text of Holy Scripture demonstratively, are the means whereby the disorderly proceed of all our disputes may be remedied. And the whole state of my Negotiation hath properly been employed in this, to bring the Lutherans as well as our own side, to intent jointly the right apprehension and application of these Rules, as Antidotes to cure our diseases which are infectious, and spread their distemper in the spirits of all men that walk not by the same, to order their Theory and their Practice, to the ends of Godliness and of mutual edification through Love. You may perceive then, that I do not negotiate for the decision of this or of that particular Opinion, about which most men are so earnestly set, either pro or contra; for I leave all such Disputes as matters of indifferency to me, in regard of the scope of my Negotiation (although I make them not matters of indifferency in regard of their weight, and in regard of my private judgement concerning them) and insist only upon the Rules which all men that handle Controversies rationally or conscionably should follow as well in Theory as in Practice, to come at last unto the decision thereof. In this state my Negotiation doth stand at this time with all parties, and my aim is to meddle with you no further than to this purpose at this time. Yet I never refuse, chief if it be required at my hand, or if otherwise I find it fit for edification, to let my judgement be known concerning particulars of Doctrine or Practice, which may be doubtful; but I stand not upon that as a matter of consequence in my Negotiation, but rather do it in obedience to the command of Peter, c. 3.15. and leave my opinion to be judged by others according to the rules of decision of doubts, whereupon we do agree. Nor must you imagine that I do by this Negotiation seek to prescribe Rules and Methods unto others, as one that would have mastery over their understandings, and persuade them to follow my directions; but I endeavour to draw them to a Consultation about such matters, that by an amiable Conference, matters of this nature tending to regulate our thoughts and affections in the work of Reconciliation, may be beaten out and cleared, that when we have found the rules of proceeding without disorder and confusion, we may make use of them for the public good, and our mutual edification: and if you do not disallow of this undertaking, you may come in as a healer of the breaches, and a repairer of the ruins of many Generations: For all that I desire, is to engage every one who is able, to help to contribute assistance unto this work of Reformation: and because you seem desirous to draw from me some help unto your private Case, that others may be persuaded to use that Moderation towards you, which you think is just you should enjoy, therefore I am reciprocally desirous to draw from you some help towards the Public, that all may be persuaded to use that Moderation one towards another, which you would obtain from those of England towards yourself: and if you work effectually for this, and that according to Rules which no man can refuse, I suppose in doing good to the Public, you will find the benefit immediately redound unto yourself; For if you study to do all things by a Rule, and can make others sensible that the Rule which you follow in your profession, is the best and most perfect way of Peace and Edification amongst all; you may be sure that you shall enjoy the liberty which your Rule yieldeth, when others shall perceive the Righteousness thereof. Let us then beat out the matter of Regulating our proceed, and ordering our Theory and Practice towards Peace, Truth, and mutual Edification in Godliness, and we shall find in the end that our labours will not be in vain in the Lord. For if we truly study to keep the unity of the Spirit in the bond of Peace; and if we do the truth which we know, in Love, no doubt others will do in like manner to us, not only because our example will be a provocation and pattern unto them to walk as we do, but also and chief because they shall see that we do not walk at random or partially, but by a Rule which is universal, and will lead all men that will take it up, unto the fruition of that happiness which we aim at, which is no more but the unblameable Liberty of the Sons of God in the Kingdom of their Father, to serve him, and declare the praises of his goodness towards us, through Jesus Christ, in the great Congregation. This liberty of serving God according to his will, and of speaking of his praises, and of his goodness, if we can show how it should be used without partiality and self-seeking, according unto clear and infallible Rules tending to the Edification of all men; I say, if we can show to this Generation this Liberty, what it is, and how it should be used, not to contradict and overthrow, so much as to build up, and gain assent; we shall enjoy our share thereof without opposition: And because I am very confident hereof through Jesus Christ, I make bold to provoke you unto this Meditation with me; and will now leave you at this time to think upon the matter, till the next occasion of writing, wherein I purpose God willing to insist upon the second Head which I did propose unto myself in the beginning of this Discourse: In the mean time let us pray one for another, and for light towards all that are in error and darkness, from the Father of lights; To whose favour I commend you, as  
Your Friend and Servant in Christ, JOHN DURY. HAGVE, 24 June. 1642. 4 July. 1642.   
Grace and Peace be multiplied unto you from God the Father and our Lord jesus Christ. Amen. 
I Made a beginning on the 24. day of June last, to write unto you concerning the things which you desired to know of me touching my Negotiation of Peace amongst Protestants: then I did show you first, that my Aim was not to procure a bare Toleration betwixt Us and Lutherans; but rather a Real Profession of true Brotherhood. Secondly, that to procure this, I had laid the Foundation of my Work upon the Apostles Rule, which is Phil. 3.15.16. Thirdly, that to make use of this Apostolical precept, and apply it unto the present occasion of the Churches, I had laboured to find out Three things. First, Rules whereby the Fundamentals of Faith and Practice might be determined. Secondly, Rules whereby Doubtful Matters which are not Fundamental, may be reduced to their own Principles of Faith and Practice, according to the Analogy whereof they should be decided. Thirdly, Rules of True and Demonstrative scriptural Analysis, whereby the sense of the word, which is the last Judge of all Controversies, may be known. Fourthly, that to find these Rules, I did abstract my thoughts from all particular opinions in the way of my Negotiation, not endeavouring to prescribe unto any my sense concerning these Rules, but rather to draw others to a Consultation and search with me of the Way of finding out the same: that when we should have agreed upon an Orderly way of proceeding in all doubtful matters, to find the decision thereof, we may at last come to some issue of the Controversies which hitherto by reason of the confused manner of agitation have been undecidable. This was the whole purpose of that Discourse. The second principal matter whereupon I was to insist towards you, was concerning the Reasons and Arguments which first have induced me to this study of Moderation, and which secondly I have used to persuade others towards the same.  
First then, concerning myself, I do ingeniously confess, that the mere love of Peace and Quietness, and the hope of doing good to the Church of God, did move me to embrace this endeavour, when I was called thereunto in Prussia by Dr. Godeman a Counsellor of State to the late King of Sweden, in the year 1628. Since which time, as I have never intended to discontinue my purpose of folliciting the Public Ways of Peace, so I have had several kinds of inducements binding my Conscience to the duty, and some encouragements which were able to support me against the manifold difficulties and impediments which have been incident to my way. The first inducement which bond my Conscience to think upon these Endeavours, was the Call which I had to think upon the same, which I could not but answer, except I should have been wanting to my duty in the Ministry of the Gospel. Therefore as I was provoked to think upon the Object of Peace and Truth, so I thought others would be moved in like manner to do the same, if I did call upon them to that effect. Hence it was that I took upon me to become a public Solicitor of these Endeavours; For I conceived that none that was Godly, wise and Learned, would refuse to concur in so necessary a Work, so profitable for holy Communication, and so fit for Correspondency in the Communion of Saints. Upon this ground you know that I drew a certain Form of a Declaration to be subscribed by all such as would join to help by spiritual Council these endeavours: To this you both did subscribe, and I did in some occasions require your advice and assistance; but what hath hindered the accomplishment of your promise, you yourselves best know; perhaps God would have the fruits of your Meditations in this kind reserved till this time, wherein they would be most seasonable. The Second inducement was the Necessity of the times, wherein nothing could be more useful for the Public Good, then to heal the breaches of Protestant Churches, which we are all bound to pray for: and I in my simplicity did then, and still do conceive, that what I am bound by prayer to sue for unto Almighty God, I ought also by my best endeavours so far as God doth enable me, actually to accomplish and promote. The Third inducement was the nature and property of the Work if self, as it hath Place in the Kingdom of God. This Consideration did not come at first so fully into my mind, as afterward when I had been a certain space in action; for then upon trial of my heart, and examination of my aims, I found that in all the Scripture there was not any one duty so oft and so earnestly recommended, as this, which tendeth to the keeping of the unity of the Spirit in the bond of Peace, and to the Care of mutual edification through love: Therefore I set myself with so much more zeal and diligence to dive into the properties of these virtues, whereby to discern the excellency thereof, and what their usefulness is in the Kingdom of God: And when I perceived that all other virtues and Graces are useless, and unprofitable to the glory of God, and good of his Saints, except these be effectually joined unto them: I rectified my purposes in many particulars, to make them answerable unto the nature of these duties, and settled a resolution unalterable, to pursue this aim continually, more than any other study whatsoever. I had besides these many other motives to draw me on towards these endeavours, which it is not needful to mention; yet because some of them are of moment, and have much wrought upon me, I will name them briefly; as this, That I found the proneness of man's spirit to strive & to lift itself up against others for some particular matters of Difference very great: and then perceiving the danger of such strife, and the most pernicious effects thereof in the souls of men, and in the body of the whole Church, I was exceedingly confirmed in the love of Peaceable endeavours, as the only means to preserve my soul from being involved into the great inconveniences whereunto I perceived most men were wrapped unawares, for want of a Rule to walk by in seeking Peace. Also this, that the only way to encounter with men of cross humours, and that are strongly led away into gross errors, is to bring them unto the thoughts and affections of Peace and Unity, to be intended according to just and equitable Rules with them from whom they descent: for in convincing their understandings that they ought to walk by the Rules of Love, which lead us to maintain Peace, and aim at the ways of edification, they are made void of prejudices, and tractable to receive instruction. Moreover this, that all Disputes turn at last to bitterness and vain jangling amongst all men, and become endless and without fruit, except the aim of Peace and Reconciliation be intended, and a Rule of proceeding be used, which may l●ad us unto the same.  
These are the principal heads of the Inducements which moved me to these endeavours, to which divers encouragements from time to time did concur, whereby I have been strengthened against the straits and oppositions which are fallen in my way to stop me in this course of Negotiation. First I had from time to time the clear consent and full approbation of all the most Godly Divines of both sides, so long as their judgements were free and void of partiality: and when they did fall off from me, I perceived that it came from groundless jealousies and false informations or suspicions, which did make them leave their true Principles and Rules of edification, which at first they had intended. Secondly, I had the concurrence of the chief Statesmen that were Rational and Prudent in he ways of true Government, who engaged themselves to give me real assistance by their Authority. Thirdly, I found not only great hopes of proceeding, but real effects of my w●●ke, by God's blessing disposing the spirit of leading men unto the ways of Moderation. Fourthly, I saw that the very opposition of unreasonable men did turn to the greater advantage of my work, and the manifestation of the truth, so that at last it was almost indifferent unto me, whether I met with opposites or no, seeing I could turn all to my advantage. And lastly, I came to this resolution, that I made a Vow of perseverance in the Work, whether I perceived any temarkable furtherance of the Work or no, in respect that I conceived it to be a Necessary Duty, whereof the event did depend upon God's special providence, to whom I was bound to refer the issue, whatsoever be came of me or my endeavours. So that now I look no more to the outward appearance of Men in this Negotiation, but unto the tenor of my Vow, which I am sure is answerable unto the express will of God, and by this means I hope I am confirmed invincibly against all oppositions whatsoever.  
These are briefly the Motives and Encouragements which have brought me to the Negotiation of Peace, and confirmed me therein hitherto. Now I must tell you the sum of the Arguments which I have used to persuade others unto the same disposition towards Peace and Moderation, which God hath wrought in my heart.  
First, the Woe which is denounced against the world by reason of Offences, Mat. 18 7.8.9. is to be feared, and therefore we should take heed that we be not accessary to the multiplying of the same. Now it is evident that many scandals are multiplied by reason of superfluous and disorderly disputes, which scandalise the little ones; and by reason of Contentions and partial proceed, which divide the minds of the Professors, & draw them into factions: and if we connive at these scandals, and labour not to take them out of the way when occasion is off red to us, we are accessary thereunto, and so are liable to the woe denounced against the world, and the authors of offence. Secondly, the miserable effects of our endless strife and divisions is a large field of discourse to show how the progress of the Gospel is stopped thereby, how the Truth is darkened, how the practice of Godliness is neglected, how the Churches are consumed one by another, and made a prey unto the Common Adversaries, who lie in wait and watch for our destruction, and prevail by nothing so much as by our inward confusions, disorders, and passionate debates amongst ourselves. This Argument is made plain from the present state of all the Protestant Churches in all Countries which are exposed to all manner of dangers, and laid waste in many places, by reason of the prevailing plots of the Papists and Socinians, which take effect, only because we do not intent to walk by one Rule, to be like minded in that whereunto we are come, and to Edify one another (in that wherein we are at v●riance) by Common Principles, and Orderly Ways of Prophesying. Thirdly, the Benefits which would redound to all the Churches from Peace and Unity amongst themselves; and what Advantage the Gospel itself would receive thereby; and how by the joint and Brotherly endeavours of Protestants, all Nations of he World, both Jews and Gentiles, and Mahumetans, might be brought unto the sheepfold of Christ, and the Man of Sin in a short time quite overthrown. This is a most ample and large subject to be insisted upon towards those that believe the Raising up of the Kingdom of Christ, and the Overthrow of Babylon in the latter times.  
Fourthly, The express Commandments of God to seek peace with all men, and the manifold exhortations tending to instruct us in the ways and means of love and peace, and happy condition of those that study to observe the same in the fear of God; are so many well-springs of reasons to move the consciences of men unto this duty and endeavour.  
Fifthly, The example and forwardness of others in former times, and in these times also, with the preparatives used and made ready on all sides to entertain the motions of agreement, and to concur in the Counsels of Peace, are alleged as a call offered from God, which all godly men are bound to entertain with readiness, except they will be found wanting to their duty before God in the Gospel of Peace, and guilty of the Evils which follow upon strife and debate amongst Brethren.  
Sixthly, The Brotherly Relation which is really by reason of the acknowledgement of the same saving Faith, betwixt us; doth bind us to make profession of Brotherhood and labour to edify one another therein, except we will betray the Truth, and break the tye of one Faith and Hope, which obligeth us to provide and seek for one another's Spiritual and Temporal good, as Members of one and the same Head Jesus Christ: For it being evident that the Lutherans and We are one in the substance of the same Faith and Hope; it followeth that we are bound in Couscience to make this unity manifest by our Public Profession; because we doing otherwise, suppress the chief fruit of that Truth whereby God is to be glorified, and Christ made known unto the World, as he doth intimate, Joh. 17.21, 22, 23.  
Lastly, This Argument I have ofttimes pressed, and found it Unanswerable; I say then, that as I find myself bound to profess Brotherhood towards another, so I suppose every one will find himself obliged unto the same duty towards me, if he will consider me as I do him. Now I consider every one with whom I seek Brotherhood in profession as he hath a Relation unto God, who is my Father in Christ: If then I find that he hath the same interest in God which I have, and doth call him Father upon the same grounds which I do: namely, by virtue of the same new Covenant whereby I am united unto God in Christ; then I do conceive him to be my Brother, in respect that his soul is begotten by the same heavenly Father through the same spiritual Seed, and in the womb of the same heavenly Jerusalem, and to the same lively hope, by whom, through which Seed, in which womb, and to which hope my soul is begotten. And if I finding him sound in the tenor of the New Covenant, must needs acknowledge him in my heart my Brother, and a son of the same Spiritual Father and Mother, than I ought not before Men to conceal the same acknowledgement, but am bound in Conscience (chief when it may tend much to his good, and to the manifestation of God's glory) to make open profession thereof; although in some other respects there may be some differences of opinions and of customs of behaviour betwixt us: for all Brethren are not of the same stature, and clothed alike, and speak with one and the same tone, and alike readily: some are taller than others, and more comely: some more neat in their , and speak more distinctly, and with more reason than others do; and yet this doth make no difference in the interest which they have all alike unto their Father, and to his inheritance, and in the Brotherly Relation which they have one to another.  
If these Arguments were enlarged according to the richness of their subjects, they could fill up a great volume: But I suppose you desire nothing else of me but the intimation of these heads, to which some others could be added if time did permit; but I am straitened many ways and still distracted, by reason of the new frame of life, and the unsettled condition of attendance, whereunto I am come of late, wherein nevertheless as I shall never forget the Public Good, so I shall always be ready to show myself.  
Your faithful Brother and Servant in Christ, JOHN DURY. Hague, 7/17 July, 1642.   
Grace and Peace be with you from God the Father, and our Lord jesus Christ, Amen. 
YOu have received, I make no doubt, the two former letters, wherein you have seen the state of my Negotiation, with the Reasons which have moved me to undertake it, and which I proposed unto others to move them to join with me in the same Endeavours: I conceive that therein I have satisfied your desire, and my promise. I might therefore su●ce●●● from this subject; but because I hope it will be profitable unto you and the Public also, and I find it answerable unto my aim of Solicitation, to draw you unto a nearer consideration of those matters; For this cause I will proceed unto the Third point, which at first I did mention; which was to let you know my opinion concerning your Case, for which you did require these Declarations from me; for I supposed you would make use of my Reasons for your private Advantage to gain the End for which you treat with some of your Brethren now in England, that namely they might be induced to bear with you, as you supposed I would have persuaded the Lutherans to have borne with Us. I do not disallow of your purpose, nor am I unwilling to contribute assistance to it, so far as I judge it answerable unto the Rules of our holy profession, & the lawful liberty whereunto we are called in the Kingdom of our Father: But I must truly confess, that I would be loath to serve a particular Aime, as it is a particular, and not directly subordinate unto the universal end of Public Edification in the Communion of Saints. For if I live not unto myself in particular, nor dare I aim at my own advantages in the profession of the Gospel; and if I may not seek mine own, far less should I seek another man's particu ar● as it is a particular: but as the Public Good of many is made up of several particulars, so I am bound to do service unto every one; therefore I keep myself free from all, that I might be a servant unto all, in that which is truly good; which is always common and appliable unto every one. You see then the Rule by which I walk, which doth keep me without prejudice, because I look more unto the Spirits of men as they stand in relation towards others, to find a Way how to bring them to the same Rules of intending Mutual Good and Edifying one another in that whereunto they are come, than unto their outward particular Actions or Designs, which I never reflect otherwise upon, but as they must be taken up and compared with the infallible grounds of Charity and Holiness, wherein all the Means of Public Edification are contracted. For all truths of knowledge and of Practice (for which most men so earnestly contend, in maintaining several Opinions) must end at last in these Two; or if they lead us not clearly unto these, they are Matters of no consequence; but if they can be found directly Means to advance these, it is certain that in all men's consciences they will easily be made manifest, if the Manner of proposing Evangelicall Truths Inoffensively be known and observed. Hence it is that before we propose Fruths unto others (though never so important) we should always premeditate the Inoffensive Way of dealing with them, that out testimony may be received and without prejudice admitted by them. And I find that this was the main care of the Apostle, and such a matter wherein he doth place the chief character, as of the Children of God, who are fit to hold forth the word of life to a froward generation, Phil. 2.15. so of his own divine Ministry, 2 Cor. 6.1, 2, 3 4. for the fulfulling of which without offence to others, he was willing to undergo all manner of afflictions and distresses in all patience & long suffering, o show that no inconvenience befalling to ourselves, is such a hindrance unto the Gospel, as the least offence which may be given unto any to whom the Truth is to be proposed. So than although I be never so fully assured of a Truth, yet I must not propose it without a Rule which may teach me to do it without offence unto Edification. And now I am fallen upon this discourse with you, to lay a ground of Communication betwixt us, and to prevent jealousies which you might have of me, in case I should seem to descent from you in some things, or if perhaps I interpreted your deal otherwise then you would have them understood: and indeed there is great danger in mistakes of this nature; therefore before I proceed, I think it would be very expedient you should briefly State your Case wherein you are in England, and let me know your true Aim, as I have made mine known unto you; For if I should guess, & say that your Aim is to have the Liberty of Independency; and if I should describe that Independency so as others do, I suppose you would think yourself wronged: Now I am loath to wrong those whom I desire to edify, and by whom (I suppose, if we understand one another aright) I may be edified. Let me then have the benefit of a true Information before I proceed; and I will promise, that if your Aim and Way of proceeding approve itself to my judgement, that my Conscience will bind me to assist you in it; For I have dedicated myself and my labours without partiality, unto all good undertake which tend any way unto the Advancement of the Kingdom of Christ. If then you will show me what your proper Endeavour is towards the setting up of Christ's Kingdom, and by what Rules you frame your proceed, as well in Spiritual as Temporal undertake, as well in Ecclesiastical as Civil Relations: I shall be obliged to show myself effectually according to my light and ability,  
Your faithful Brother and Servant in Christ, JOHN DURY. HAGVE. 28/7 July. August. 1642.   

A Copy of the Letter to Mr. SAMURL HARTLIB.  
Loving Friend:  
THe Apologetical Narration of the Ministers who formerly were named Independents, but now refuse that title, which you have sent me, is penned with much art, circumspectly and advantageously for their end; & to me it hath given some general satisfaction in that which I did require hitherto from them, but never could obtain, which was to know the true point of difference betwixt them & the other Reformed Churches. Seeing then you desire to know my opinion of their Way, I am willing to propose it; not to censure but to edify you, and warn them, if my Discourse may be taken up without prejudice, which I hope both you and they will do, because you know fully that hitherto I have not been, and I assure you that henceforth I will not be wanting to them in any duty of love which may advance the Kingdom of Christ; although in matters of Spiritual Communication with me about that subject, I never could find any reciprocation on their part, even then when they have been entreated so to do. But I will not make this a complaint, nor must you think that I am less charitable unto them for it: For I see that their aim is rather Private than Public, and that their whole Way is answerable to a particular Interest, to commend themselves in a distance from others, by some distinct practices wherein they suppose they come nearer to the right Way of Church government than others do; whereof you shall know by this Discourse my Judgement.  
Their End in this Apology is set down in the close thereof to be this, that they would persuade the Houses of Parliament to suffer them to have a subsistence in their own land, with the enjoyment of the Ordinances of Christ peaceably, with the allowance of the latitude of some lesser differences. The chief force of reason to persuade them to yield to this, is herein, 1. That elsewhere they cannot be in safety and health with livelihood. 2. That they have been sufferers in the same Cause with the Kingdom in former times, even to exile, and in these present times that they endure the opposition and reproach of good men, even to the threatening of another banishment; and yet that they are not changed from their resolution to walk as they do. 3. That they differ little from the Reformed Churches in their Judgement about the present Work of Reformation of Worship and Discipline. 4. That if they have not been furtherers of the Reformation which the Houses intent, yet they have not been hinderers thereof, nor disturbers of the Public Peace. And to make all this appear to be so, the Apology is penned with a great deal of insinuation and strength towards popular capacities who look not deeply into matters of this nature, and to whom the plea of Equality in Government, and the Liberty from being subject to Authority is very plausible; nor can the most Judicious greatly except against the thing pleaded for, if it be supposed that the particularities of their W●y are truly answerable to that which the general Narrative doth fairly insinuate; And if they be granted free from those inconveniences, which a stranger to them will hardly suspect. Bu● some here who have been more nearly acquainted with their particular course than I am, seem to have something to say to that, yet I will not prejudge them in my thoughts, but do believe charitably all they say for themselves, as I would be believed in the like case; and supposing all to be as true as may be imagined: I will discover my Judgement concerning the main Matter, which I take to be this:  

1. Whether or no they should be Tolerated by the State as they do desire?  
2. And if they should be Tolerated; How far, and How long that should be; and What latitude of differences should be permitted unto them, and What limitations laid upon them?  
3. But if they should not be Tolerated, How they should be dealt withal to bring them unto that Union and Communion of Spiritual things with their Brethren, which by their own Principles they will be bound in Conscience to maintain, and which their Brethren ought to rest satisfied withal.   
Of these heads I will speak as one that looketh without partiality upon their difference, yet taking notice that they are with their Brethren joined in consultations to advance the Kingdom of Jesus Christ by the means of His true Public Worship, Government and Discipline which should be settled in England by the Authority of the supreme Magistrate.  
To come then to the matters which I have proposed to my consideration: The first Question is, whether or no they should be Tolerated as they do desire? To which that I may know what to say, I must consider their plea for themselves, and show how far my judgement doth find strength therein, to evince the conclusion which they would have the State to yield unto.  
They plead then for a Toleration in their native Country, because they cannot live out of it, because they will rather suffer all outward inconveniences than go out of that Church Way wherein they are, because that Way is little different from that of their Brethren, and because they hitherto have not been hinderers of the Reformation, nor disturbers of the Peace of the State by it.  
The first Arguments are properly motives necessitating them to demand the favour of a Toleration; and the two last are Motives inducing the State to yield thereunto.  
Their necessity is both Bodily and Spiritual: in respect of their body, they say, ●hey cannot live elsewhere out of their Country conveniently: and in respect of their Spirit, they say, that except they have the freedom of their own way, they cannot live in it contentedly, but will rather choose to be in exile. As for the commendableness of the Way whereupon their spirits are so strongly set to induce the State to give it a Toleration: They say that it is but a little different from the Way of the rest of their Brethren, and so may be Tolerated without danger, and that the rather because they have hitherto given a proof of their peaceable disposition therein.  
These pleas are made credible by a Narrative of their life and conversation in their charges, and by a declaration of their Judgements in matters of difference from their Brethren. And if any will take notice more distinctly of the Particular Heads of the Narrative, he shall see that they insinuate.  
Their Sincerity, Page 1. and 2. Their Unpartiality, p. 3, 4, 5. Their Amiable and Brotherly Correspondence with others at home and abroad, p. 6. and 7. Their Way of Church Government, p. 8. and 9 taken up from three Principles, p 9, 10, 11, 12, 13, 14. differing from the Presbyterial, p. 15, 16, 17. and in nothing inferior to it as they suppose, p. 17, 18, 19, 20, 21. Their Innocence from things laid to their charge, p. 22. and 23. From factiousness although provoked to strife, p. 24, 25, 26, 27, 28. Their Oxthodoxie, p. 28. and 29. Their Moderation to bring matters of Discipline to a temper, p. 29. declining the Scholastical debatement thereof in Public, p. 30. The Conclusion inferring from all these premises the lawfulness of their desire ensuing for a Toleration, in page 31.  
Now how far the Conclusion is evinced from these Premises, and should be yielded unto by the State, I will briefly declare: First, let it be supposed that all matters of Fact are true in this Narrative, and as full as they should be. Secondly, let it be granted that all these good dispositions of spirit whereby they commend themselves are fully in these Men, and will be in their Successors, which no man can promise: yet I think under correction, that except they can make it clearly appear to the State that their Church Way of Non-Communion (for I know not what else to call it) is the only true Way of God, and that the Presbyterial Way is not agreeable to the Word of God, in that wherein it differeth from them; I say, except they be able to make these two things clearly appear, I think it would be no wisdom in the State to give them the Toleration which they do desire: and that for these Reasons.  
First, because the Wisdom and Piety of the State doth intent to erect the true Ordinances of God: Except than they can show that the true Ordinance of God is not in the Presbyterial Way, but in their Way of Non-Communion, they have no plea for their request; For if they can enjoy the Ordinances of God, and all the Ordinances of God, and every Ordinance fully in the Presbyterial Way; they have no cause to desire the Toleration of another Way of Church Government, nor would it be Wisdom in a State to yield it; except it be made to appear, that in the Presbyterial Way some of God's Ordinances in their full strength cannot be enjoyed.  
Secondly, because it is no wisdom in a State to reject an approved Way of Government, which all the best Reformed Churches have received all this while, and acknowledged to be God's Way, and by experience found to be safe and sound, and a strong hold against all manner of corruptions; and in stead of it to take up another, which is not yet known what it is, nor was ever tried but in two or at the most three Churches, and that for the space of a few years, wherein a most dangerous Paroxysm of a great rent did arise amongst them, as I am credibly informed, and which may be gathered from their own Apology.  
Thirdly, it is no Wisdom to authorise two different Ways of Church Government in a State, except it be to lay a foundation of Strife and Division therein, which may agree with sour Machivilian, but with no Christian Policy. Therefore if the Toleration sued for, be not a thing done by divine right unto those that sue for it, but be craved only as a humane favour (as this seemeth to be craved) it will be no Wisdom in State to yield unto the suit, except it be induced thereunto by the necessity of avoiding some greater inconveniences than is the admitting of a seed of perpetual Division within itself, which in my apprehension is the greatest of all others, and most opposite to the Kingdom of Christ. Now the less the cause of a Separation is, the greater the fault is in those that make it, and the less cause the State hath to give Way to the making of it.  
Fourthly, the Wisdom of a State might retort the Arguments of these Suitors thus: If these men that are but few in number, and if those whom they acknowledge to be their Brethren, are very many and great Churches; and if the matter of difference be very small, and such as ought not to disturb the Public Peace, as they profess, and by their practice show: than it followeth, that these few ought not to stand by themselves at a distance from the rest of their Brethren, but they should join to them, not making a rent, and thereby expose themselves to the extremities of banishment and want of livelihood in a strange Country. Now these men are but few, and their difference, as they say themselves, is but small, and ought not to disturb the Public Peace; Therefore they ought to join with their Brethren, and we ought not to allow them the liberty of a separation, lest a Schism arise from thence in the Church, and further trouble to the State.  
And truly this Conclusion may be inferred from their premises, with more strength then that which they draw from it. If then they will punish themselves with exile, because they cannot have their wills, they can blame none but themselves. For in this case I should judge them persecuted by their own discontentedness.  
Nor will the plea of Christian Liberty avail here; for the liberty whereunto we are called in Christ, doth not give occasion to Singularity, or permission to break the bonds of Spiritual Unity; which by the allowance of a public Toleration of different Church Government, may be occasioned. Therefore to keep the Unity of the Spirit in the bond of Peace entire, and to prevent occasions which may be taken to abuse Liberty, a few should yield unto many, except they can fairly persuade those many to yield unto them: and if both sides in matters Tolerable should intent mutually to yield one to another, their Way will be, not to separate from each other, but to keep the interest of love and Communion entire, till God open all our eyes to approve of things that are most excellent: For we that are Spiritual or think ourselves to be so, are commanded not to please ourselves but our Brethren to edification: If then we desire to approve ourselves more than others Spiritual towards God and his Church, let us strive to go before others in all forbearance and long suffering, with meekness bearing the weak and their burdens, to heal them, and notto open a sluice to let in strife and debates chief in public, and for matters confessed to be of no great moment. Let us remember that the servants of the Lord must not strive, but be gentle unto all men; and if to all men, chief then unto their nearest Brothers; for such we are commanded especially to consider, to exhort daily, and to provoke unto love and to good works: And as at all times this duty is requisite, so now chief in this sad conjuncture of Public Affairs, and at this occasion of Public Deliberation whereunto the State hath called them, for the advancement of a settled Reformation. Supposing therefore that this will be, and is the aim of those to whom I speak, as they are my beloved Brethren in Christ, so I desire from my heart their perfection, that I may be partaker of the Gospel with them in the greatest liberty thereof, which in my judgement can stand very well with the strictest obligations of spiritual Unity. Only two Rocks must be avoided in the outward carriage of matters towards Public Edification: the one is, that under the pretence of Liberty, no Licentious and Self-seeking Singularity take place: the other is, that the obligation to Unity become not a yoke to Tyranny, to bring the Spirits of God's Children in bondage under humane Ordinances. If these that are called to give advice in Spiritual matters unpartially, can as good Pilots steer their course in this troubled and grown Sea of the State, betwixt these two hidden rocks which are beset with dangerous quicksands on all sides; then they shall by God's grace help to save the weatherbeaten ship of the Church from shipwreck, and bring her to a safe harbour in the quieted state of the Kingdom. And in hope that the good hand of God may be upon them to help the furtherance of so good a Work, I will suppose that the Apostolical Rule of composing differences, Phil. 3.16. may be practised in this case amongst those that are professedly Brethren. The Apostle sai h then, Whereunto we have attained already, let us walk by the same rule; let us be like minded, or mind the same things. To such then as are spiritually disposed, let me speak in the words of the Apostle, as a joint member of the body of Christ: I would entreat them to set down that whereunto they are attained, and wherein they fully agree in the profession of the Gospel: Then when this is known, let Rules be thought upon to walk by; and let these be received on all sides for the ordering of their course without offence one towards another, and for the settling of the bounds of their mutual freedom, and of the engagement to mutual subjection and yielding to one another in the Communion of Saints. These Rules being taken from the clear precepts of the Word; the tye of the Conscience binding every one ●o mind the same thing, or to be like minded each towards another, should be superadded thereunto. The thing then which should be minded unanimously by all, is the duty of Mutual Edification, by serving each other through love. This duty is to be tied upon the Conscience by some Special Promise which is to be taken by all in the presence of God, as being profestedly subject to his will by the tenor of the New Covenant, which he hath made with us in Jesus Christ; that we being all bound over to him in Christ, may by the same tye of love be knit each to other, as members of Christ's mystical body, by our spiritual Relations. These Relations than are to be settled in the acknowledgement of the duties which one member oweth to another, as they stand jointly under the same head Christ Jesus. And verily me thinks this were no difficult matter for Men of Spiritual and impartial dispositions to do freely amongst themselves, without troubling the Secular Magistrate with debates of the Forms of Spiritual Government, as matters merely Ecclesiastical, whereof he is no competent Judge. But if these Spiritual Relations cannot be settled by the Wisdom and loving Affections of Spiritual Office-bearers within the Church, amongst themselves, than it is just that they should forfeit their Spiritual Right and Liberty, which Christ hath conferred upon them, and fall under the arbitrement of a Secular Power, which ought to look unto its own Safety, lest those that make divisions, and multiply breaches in the Church about small matters, disturb also by that means the Public Peace of the State; and then the Magistrate in his Charge over the Visible and Outward behaviours and actions of Men, as well Religious (so far as they are Public) as Civil, in respect that they are Natural; aught to become a Zorobabel, and take the plummet of just Authority in hand, to interpose and make Ordinances of Innocence and harmless Carriage amongst those that in their strife about Spiritual Matters forget their Moral dutifulness unto the laws of Nature and Civility.  
If then these Men that pretend a freedom of Non-Communion should gather every one their own Churches, and get followers unto themselves, which would have the same privilege to be under no Authority resulting from the Spiritual Combination of Church officers; and if the State should find it necessary to Tolerate such Non-Communionists for a time to avoid greater Public Evils, than I think that the Second Question should be taken into consideration; Namely, What latitude of difference from others should be permitted unto these in their Public Worship? and What limitations of behaviour should be laid upon them to avoid disorder and trouble in that Church which is Principally allowed in the State? For if a Christian State should have but one only Church which it show d own as the child whereof it is a nursing Mother; and if the owning of many Churches alike will be an inevitable cause of division within itself; than it followeth that all the Churches which we Tolerated publicly besides that which it owneth, should be so Tolerated, as may be no prejudice unto that whereof itself is professedly the nursing Mother. And because the Substantial Truth of Christianity is but one, the Wisdom of a State should Tolerate nothing that may darken, oppose, or eat out the Substantial Truth. But because all those that make true profession of Christianity, do it for conscience sake towards that which they conceive to be substantial in that Truth; and for this cause also desire to have the Liberty of their Profession, as thinking it an injury to have their Conscience restrained from serving Christ, or any thing forced upon it, which it cannot acknowledge to be Christ's▪ therefore as it is with the Conscience of every honest hearted Christian in this Case, so it ought to be with the Conscience of a State. For as no honest hearted Christian would have his conscience at perpetual uncertainties in matters of Divine Worship, nor would he have any thing which is not agreeable to the Will of God forced upon it; nor would he be obliged to give assent thereunto, before he should know it to be of God, or at lest no way contrary to his undoubted Ordinance: So in like manner the Conscience of a State should not be suffered to be at perpetual uncertainties, nor should it suffer any thing to be forced upon itself, which it is not sure is of God, and subordinate unto his will; but in case to avoid a greater evil it be found absolutely necessary to admit a doubtful profession in Public, than a good conscience of two unavoidable evils m●● choose the least, as we see David did, 1 Sam. 21. and 2 Sam. 3 39 and at other times: yet it will endure that evil no longer than it needs must, but it will take it up only as a burden to be laid down again as soon as it may be with conveniency. Thus than if the Non-Communion Way be found unavoidable, and yet not known to be God's Ordinance, it may be admitted till it c●n be either laid down or rectified, or approved to be of God; all which the Conscience of the State should declare in the Act of Toleration: Nor do I think that the Non-Communionists themselves, if they will not go from their Principles, will desire a Toleration upon other terms. And that it may be determined whether it be the Way of God or no; a course of O derly Conference should ●e settled, which may not turn to any heat or breach of Brotherly Affection's, but be a means to state the Question truly without mistakes; and to clear the truth thereof by the evident Word of God. This manner of conference may be described in due time, if the State should incline to yield unto a Toleration upon the terms forenamed.  
And then in the interim whiles the matter is in debate, the whole difference of their course in Public, and the Underhand Practices which perhaps some of them might intent, should be so limited, as that the Peace of the Church and Government owned by the State should suffer nothing thereby. And to find out these Limitations so as they themselves shall have no cause to except against the same; the State may command them to give up a Draught of the Whole Way which they intent to follow in Gathering, Framing, and Governing their Churches according to God's Ordinances; requiring them to show witwall, what Limitations they would admit of, voluntarily in respect of others, that the latitude of difference wherein they desire to stand, may be no disturbance to the Peace of their Brethren, or occasion of Scandal to the Public Profession of the Gospel: and when this Draught is given up, than the State may give it to the other side to be considered, desiring them to declare if any thing more should justly be required of them to prevent scandals, and maintain the Public Peace of that Religious Profession, whereby the Gospel may be most honoured and advanced, till in due time the causes of their Separation may be taken out of the way: and when these have given up their Considerations to that effect, the State may show the same to the Non-Communionists to see what they will except against them; and if they except not against the Limitations required by the Presbyterians, than the Authority of the State may Ratify the same; but if they do except against the foresaid Superadded Limitations, than the State is to judge and determine the matter as it shall think fittest for the Public Peace and the honour of God in the Means of Outward Edification: Now because difficulties may be incident, and many doubtful Cases arise in the Judgement of a State, How to determine of such Limitations, as may be disputable betwixt Parties of several Interests; Therefore it ought not to be without some Rules whereby it may discern what is Justice, and give satisfaction unto its own Conscience in a matter of so great concernment: It will then not be amiss to set down some Propositions tending this way, which if all sides agree unto, it may be hoped that the Limitations will not be very difficult to be found.  
First, than it belongeth to the Conscience of a State, to look both to the Ou ward Visible Worship of God in itself, and to the frame of Humane Societies wherein God is publicly worshipped; that neither in the Manner of Worshipping God, nor in the Society of the Worshippers, any thing be admitted which may overthrow the truth of Christianity, or cross any maxim of Civil Righteousness and Tranquillity. By this Rule the Civil Magistrate will be bound to suffer no Idolatry and Superstition in the Form of Public Worship, and to repress all Confused Tumul vous and Factious Meetings of the Worshippers, and the Occasions thereof.  
Secondly, as that which is merely Spiritual, belongeth to the charge of Spiritual Office-bearers, wherein they are to be ruled by the Word only, within themselves: and that which is merely Civil, belongeth to the Charge of the Civil Magistrates, wherein they are to be guided within themselves, by the grounds of Right Reason, teaching the Fundamentals of Humane Society, consisting in the Principles of good Order and mutual Innocence to be prescribed unto their Subjects. So in things of a mixed nature, the care thereof belongeth to the Spiritual & Civil office-bearers jointly, wherein both are to concur to determine the matter according to their several Interests therein. By which Rule, as the Civil Magistrate is bound not to meddle with the Spiritual, nor the Spiritual Office-bearer with the Civil Charge and Authority; so both are obliged to make their Charges useful to the good of each other in the advancement of God's glory. Therefore whatsoever may tend to make a Confused mixture of these Charges (such as is in Popery and Papal Episcopacy) or to break the amiable Correspondency which should be betwixt them in their distinct charges, should be taken out of the way.  
Thirdly, although the Spiritual Charges of the Kingdom of God belong not to the Civil Magistrate, yet the Conscience of the State professing Christianity, is bound, not only to look to the inconveniences which may hinder the progress, or overthrow the truth of Christianite, that they may authoritatively be taken away, but also to the Conveniences advancing that Truth, that these may be furthered, so far as his sphere doth reach, in the Nursing care of Religion. By which Rule the Conscience of a State is bound, as I suppose, to these following duties. First, to satisfy itself in the knowledge of that which is the Infallible True Worship of God, and in that which is absolutely requisite in the public Profession thereof; that it may be fully settled in the bosom of the State, and none suffered therein that will oppose the same. Secondly, to bear a hand over it, to nurse and protect it from Outward and inward Enemies, whensoever the Church shall make a true discovery of the same to the State. And thirdly, to oversee within itself the Outward discharge of all Duties belonging to God's Ordinances, that for the matter, justice, and for the manner, good Order may be observed therein: For although the Spiritual Ordinances are not to be administered by the Civil Magistrate himself; yet the just and Orderly behaviour of those that do administrate the same, in the discharge of their duties, belongeth unto his Cognizance; and if he findeth that Injustice and Disorder is practised by any who is entrusted with the discharge of Spiritual duties, he ought to take Council with the Spiritual Office-bearers of the Churches owned, and (as the case may be) also of the Churches Tolerated; how the scandal thereof may be taken away, and prevented in time to come. Fourthly, because the Right and Orderly Outward Calling and Authorising of Ministers to a Spiritual Charge, and the appropriating of them to the Churches wherein their Charges are to be exercised, is the groundwork and Cornerstone of the Outward settlement of Congregations, and consequently of the Public Profession of Religion: therefore the Conscience of the State ought to look narrowly unto this, that by the Congregations Tolerated, no root of Confusion in any kind be planted or admitted to spring up, and trouble many in their Public Societies: but all prudent and circumspect Limitations should be used to prevent, so far as the Sphere of the Magistrates charge in this kind reacheth, that neither the Multitude having itching ears should be permitted to heap unto themselves Teachers after their own lusts; nor the Teachers following their own humours, should be suffered to draw away Disciples after themselves, or to come in secretly upon the flocks as thiefs, to steal their hearts from the Shepherds, or to break in violently as grievous wolves, leaping over the pale, or breaking through the fold.  
By these general Rules, and the Inferences which will clearly follow thereupon, I suppose all, or most of all the Cases requiring a Limitation, may be determined, and that without any undue Authoritative Power, which the Non-communionists so much fear: For although they say that they yield not less, ●ut more than their Presbyterial Brethren do to the Civil Magistrate in Ecclesiastical Affairs; yet because they dwell in Generalities, wherein it cannot be discerned what they yield unto the Magistrate; therefore it seemed expedient to me to propose also in a general Way these grounds, that if they have nothing to except against them, the Particulars may be thought on; the Toleration which therein they require may be justly limited thereby; and the troublesome uncertainty whereby all things are kept in suspense may be determined: For by reason of the doubtful General way wherein they walk, and by reason of their great silence (concerning the Rules of Government, and the duties of Spiritual Communion) which is like a guard of darkness over their proceed; they trouble some, and give cause unto others that are no ways partial, to suspect, that they lie at their advantages, and love not the light; and this because their proceed are not settled, and so cannot be brought to any trial by the evidence of Common Principles. In the mean time they finding the applause of many that love the taste of liberty, grow strong, and thus keep the State of the Church in Unsettlement.  
And truly this suspension and uncertainty of matters Ecclesiastical leaving all the bonds of dissolved Government in looseness, may prove fatal both to Church and State, if God in mercy do not prevent the danger which may ensue thereupon: Therefore I am troubled, and would feign be able to speak seriously, as unto those whom I este●me my truly beloved Brethren in Christ, as unto those to whom I acknowledge myself a debtor in the Gospel (for some of them have obliged me in the outward part of my Negotiation in the Lord) as unto those whose gifts I reverence, as unto those whom I love sincerely, even to be jealous of them with a godly jealousy; to them I say, I would feign speak in the freedom, meekness and sincerity of my love, as in the presence of Jesus Christ to warn and to exhort them for the love of the Gospel, that they should neither give their Brethren cause to be offended at their distant walking, nor the Enemy's advantage who watch for both their haltings, nor to me who have unfeignedly sought to have communion with them, occasion to fear, that the frame of their Spirit and Way in the Gospel, will be mainly, or is, to please themselves, and that the issue of it will be a Non-Communion, not only with the Presbyterians, but even with themselves, in the end the one falling from the other. All which I beseech the Lord in mercy to prevent, that the transcendent gifts which many of them have received, may not become either useless or hurtful to the Communion of Saints; For hereunto as I have not been wanting to invite some of them heretofore, so now I would again Exhort them all, in the bowels of Jesus Christ, in whom also I would entreat them to receive this word of Admonition and Exhortation kindly; namely with that spirit wherewith they would desire me to bear with them in the like case; that is, if they should apprehend me to be in that dangerous condition wherein I may apprehend them to be, if I look to suspicious appearances. But I love not to suspect evil, nor will I give way to sinister Reports; but hoping the best, I labour also to make the best of every thing, knowing that for the most part the mending or marring of matters, is in the right or wrong taking up ●f them. Let us then not judge by appearances, but let us judge a righteous judgement, as we would be judged: and if the impression which I have taken up of them is innocent and harmless, void of prejudice, and without partiality; then I hope that they will have the same mind concerning me, and think well of these solicitous expressions of my mind for their good. For I speak the truth, and lie not, that I am in pain, and afraid of something which may spring up from the opinion and consideration of ones self in the sight of more light and perfection than others have; which may be a dec●it tending rather to make a show then to edify, to seem somewhat at a distance, rather than to be what we ought to be towards others in nearness. The Apostle saith, 1 Cor. 8.9. that knowledge doth puff up, but it is Charity that edifieth: and there he telleth us also, that of any man thinketh that he knoweth any thing, he knoweth nothing yet as he ought to know. It is then very dangerous to have an opinion that we know something, or that we are something in comparison and beyond others, and that we may stand by ourselves: and from this danger, if I look to what is said & practised by the Brethren of the Non-Communion, I cannot judge them free: & how far they authorize by this way of distance, in private Christians (which have gotten some smattering of light in a heat of zeal) the murmuring, complaining, comparatively censorious humour of the Age; I would desire them to judge by themselves, in the unlimited liberty which is taken this way by their Members, and which is natural to follow upon that frame of Church Government which they seem to pitch upon. For having cast off the yoke of subjection, and absolute obedience under Episcopacy, if now they will dissolve also the bonds of brotherly Correspondency in a Presbytery; let them look to it, they will find little or no Authority in a Consistory; and the liberty which their members will take, and which indeed is permitted to them, to take over their Rulers, for want of an Aweband of just Authority, will prove contagious, and a leaven of Corruption unto all that have to do with them. And for this cause I have laid the grounds of necessary Limitations for them, in case it be found absolutely necessary by the State to give them a Toleration, such as they desire.  
Thus I have uttered my fears and jealousies, to give them warning of that which may & aught to be apprehended in their way, to prevent the worst, because I hope the best, and make no doubt of their ready willingness, not only to take this Brotherly discovery in good part, but that they will also concur gladly with me and others in the means which may remedy the same: of which now I must come to speak in the Third place.  
Thus I have done with the Second; Now I come to the Third Question, wherein the Remedy of the breach betwixt them and their Brethren is to be thought upon in case the State should not yield unto that Toleration which they do require. In this Case two things must be supposed; First, that the State will find no such satisfaction in their Way, as to think indifferently of it: Secondly, that they of the Non-Communion can find as little satisfaction in the Presbyterial Government; For if either of these were, they would either get a Toleration, or need none. The way must be then, either to give satisfaction to their Brethren, or to receive it from them. I would advise then that they should labour to beget a good understanding betwixt them and their Brethren. For if their difference doth arise from a scruple of Conscience, the State is no competent Judge thereof: but it should be brought unto the Tribunal of Jesus Christ, and judged by his clear Word, amongst those that are Officers in his kingdom: and if it be no scruple of Conscience, than I see not why they should stand so much upon it: why the conscience of the State should be troubled with it; why the Church kept in so dangerous uncertainties for it. I suppose then that it is a scrupulosity of Conscience rather than any worldly Consideration, which keeps them at a distance from their Brethren: and if it be so, the nearest way to receive satisfaction therein, is to deal with Men that make no less Conscience of their ways than they do: whose Consciences are ruled by the same Principles that theirs are; who are every way alike and equal with them in the Kingdom of Christ, and who seem to be offended at their carriage in the Gospel, as they seem to be offended at theirs: therefore they are bound mutually to take notice of, and to give satisfaction unto each other; not should the Civil Magistrate be troubled with a Judicature of mere Spiritual Matters. Now the best Way to deal with one another for an Agreement, in my opinion is this; that either should propose to the other a faithful Promise of mutual love and willingness to yield one to another, in that wherein they shall see the will of God directing them to further the means of Mutual and of Public Edification. This Promise being made, they should intent to declare each to other their Sense of that wherein they conceive the Means of Mutual and of Public Edification to stand. Now then give me leave to lay open my thoughts unto you, that if by the Grace of God I may be able to let them see that they really agree in all those Means which are any way Fundamental; and that the way of making use of the same may be intended Uniformally by both sides each toward other; then their difference may be composed, and their hearts joined in the Lord for the advancement of his glory, through the Unity of the spirit, in the bond of Peace. I am persuaded then, that they have both the same Sense of the New-Covenant of Grace, whereby the Souls of believers are joined to God in Christ. This their Sense of this Fundamental mystery of Godliness may be declared from the clear Words of Scripture which may be made a Fundamental Confession of Faith, as I have elsewhere in an Epistle to the Lord Forbes advised. And to this ground of all Fundamentals in Christianity, all the points of necessary Doctrine, and of duties of Practice (which are no less Fundamental in the profession of Christianity then the knowledge of Truths) wherein they also fully agree, may be referred: For it is clear, that all which we either need to know or do, is only needful for this end, to enable us to walk faithfully, and uprightly with God, according to the Tenor of his Covenant made with us in Christ.  
This Declaration being agreed upon, they should acknowledge themselves therein, and thereby Brethren in Christ, and Sons of the same heavenly Father, Servants of the same Master, set in his House, and over his Household, to bring all men by their Ministry, through the Tenor of that Covenant unto him: Here than they should take into consideration the duties of their Ministry, to agree upon that which they should do in it for Mutual and for Public Edification. For seeing they take themselves to be Servants of the same Master, sent forth by him in the same Commission, to preach jointly to the same people the same Word: I conceive that it will be no hard matter, if they know their Masters will, to agree upon the Manner of doing his work: But to proceed orderly herein, the first Matter should be concerning the calling of Ministers, for you know that no man may take this Honour unto himself, but only he that is called by God unto it, as Aaron was, Heb. 5.4. Therefore they should determine from the Word and the Practice of the Churches of all Ages, What it is to be lawfully called unto the Ministry? and What it is to be lawfully called unto a Particular Congregation to exercise the Ministry therein? If they agree in this (which I hope they will do) by looking to the Word of God, and following the Practice of the best Reformed Churches; then their next care should be to consider what Rela●ion Fellow-servants in one and the same Work of the Ministry should have one to another, and how they should do to strengthen one another's hands, and to prevent the occasion of scandals. And if they find that they ought as Members or the same Body to have the same care one for another, and that to show this care to strengthen one another in their Ministerial duties, and to prevent scandals, nothing is so necessary as to do all by mutual Council and joint consent; then they should agree upon the Form of such Consultations, and upon the Authority, which their decrees ought to carry in matters of doubt: Wherein as I would have them whom I call the Non-Communionists not to maintain any thing which may seem to exempt the Spirits of Prophets from being subject unto the Prophets, from whence confusion and trouble will inevitably arise in the Churches: So I would not have the Presbyterial Brethren to press upon the other any obligation to make them subject unto such decrees, further than shall be necessary to make up breaches and prevent scandalis, which otherwise will be unavoidable: And this I make no doubt they will yield unto; that the joint Consent of many in a Spiritual Senate should sway the Spirit of one or of a few to submit itself in Circumstantial Matters which are not precisely determined by the Word, but left unto the general Rules of Christian discretion, because the Apostle saith, that the wisdom which is from above is peaceable, gentle, and easy to be entreated, Jam. 3.17. from whence it followeth that such as are endued with this wisdom, will easily be entreated, and not selfe conceited, but yielding to the Common advice of their Brethren in matters only determinable by Spiritual discretion: For even as one member in the natural body, will be swayed by the joint inclination of the rest, so it ought to be in the Ministerial society of Spiritual Office-bearers in the Senate of Christ's Kingdom: Now that they ought to be joined in a Spiritual Senate, and Ministerial Society amongst themselves, is clear from the necessary end of Mutual Edification, from the evident and constant Practice of the Primitive Church; from the precept of Christ who commandeth a Brother offended at an incorrigible Brother, after private admonition, to tell the Church; and from the Precept commanding all to endeavour to keep the unity of the Spirit in the bond of peace, Eph. 4.3. which cannot be effected without some joint care to walk uniformally in the Public Worship of God as it becometh the Members of the same body, whereof Christ is the head, that the world may see that they all belong unto him: For this is that which Christ prayed for unto his Father, Joh. 17.21.23. That all believers may be one; and if all believers, then fare more all Ministers of the Word, because they are sent forth to edify the body of the Church, till we all come unto the unity of the faith, and of the knowledge of the Son of God, Eph. 4.13. if then they are appointed to bring others unto the Unity of faith and love, it is clear that to do this they are obliged to maintain the bonds of Ministerial Communion amongst themselves, which cannot be done more effectually then by such Consultations as are used in Consistories, Presbyteries, and Synods, the true intention and nature of which, is not Coactive, but Auxiliary. And if to make up one single Congregation they require a Covenant betwixt each Believer and his Brother, and betwixt them All and the Pastor that should watch over their Souls; I see not why they should refuse the like Covenant to be established amongst the Pastors of several Flocks, who are bound as Officers in the same household of Faith, to watch one over another under the direction of the supreme head of the Family, and Shepherd of souls, Jesus Christ. I will not say that the tye is alike strong, or the Relation equally binding betwixt Pastors and Pastors, as it is betwixt Member and Pastor, or betwixt Member and Member in one Congregation; I say I will not positively affirm it, but that it ought to be made as strong as a Covenant of Brotherly love and care for one another in Christ, can make it; and as the aim of strengthening one another's hands in the work of the Lord, and of standing jointly in a fight against the world, can require it, I do strongly assert, and think those, that do not mind this aim, and the true means of entertaining the same, guilty of a great sin against the Communion of Saints, because they seem to seek a Particular Interest of their own, rather than the good of others, whom they are bound to serve for their edification, although it may be with some inconvenience to themselves by stooping to their infirmities and bearing of their burdens. But this duty is little minded on all sides, and therefore the ways of Peace are so difficult.  
If then it cannot be denied that God's Servants in his House, and work, should not live at a distance as strangers, but stand together as Members of the same body, in a Sociable Relation, to entertain the Unity of the Spirit in the Communion of Saints; and if this Sociable Relation in matters belonging to their charge of Mutual and Public Edification, is a means to maintain that Authority, towards their particular Congregations, which in matters of doubt is necessary to come to a decision thereof, and if this be the most natural and mild way of Government, when every Church is directed by its own Officers, through the consent of the whole; I say if these things cannot be denied, I see not what can be excepted against the Presbyterial Way of Church Government and Discipline: and if the Authority of one Pastor, to whom the Charge of Souls is committed, is such, that his flock is bound by express Commandment of the Word to obey and submit unto him, Hebr. 13.17. and if the Non-Communionists will not exempt any of their flocks from this Subjection to their Pastors, though they stand by themselves alone; I cannot imagine why they should exempt those same flocks from the Authority of the same Pastors, when their Authority is strengthened by the consent of all their Brethren. For (to use their own words) If it be a most abhorred Maxim, that any single and particular Society of men professing the name of Christ, should arrogate unto themselves an exemption from giving account or being censurable by any other neighbour Churches about them; than it followeth, that the Means as well of giving an account and inflicting of a Censure, if need be, as of preventing Scandals which may deserve Censures, aught to be used amongst neighbour Churches: which means is none other than the Conjunction of Brotherly Counsels in the Ecclesiastical Senate of a Presbytery or Synod. Now the Authoritative sway which such Counsels and Censures should bear, is no extrinsecall matter, but a thing intrinsically inherent, and the immediate result of the combined body of the Senate, wherein all the Authority of the whole Ministry is cast together in one: nor can it be imagined that the decrees of such a Senate can be without that Authority which the Charge of every member thereof doth yield unto him by God's appointment, towards those over whom he hath a Charge. Except than it be thought, that Christ never intended that any such Senate should be convocated or established in his Church to prevent or rectify Scandals, I am not able to conceive what can be excepted against the Authoritative sway of the Decrees thereof, supposing matters to be fairly and openly scanned. But if otherwise there should be any fault in the Manner of proceeding of those that belong unto the Senate, than the cause and the effect thereof should be meekly discovered, and a way proposed to rectify it; but the bond of Brotherly Unity amongst themselves, and the ground of their Authority towards their Churches should not be shaken. Now the ground of their Authority is their Unity in their Charges, and the bond of their Unity is the sincerity of their Intentions to care and look one to another, according to the Commandments which are expressly given, Heb. 3.12, 13. and 10.24. and 12.15.  
But here it may be said, that these Commandments belong unto all the Members of the Body, and are not peculiar unto the Pastors and Elders more than to others: I answer, that it is true, all are bound unto the same care for one another as Members of each other; But although the Principle of this duty which is their Co-membership and Covenant in Christ be the same, yet the discharge of the duty is to be differently performed according to the distinct property of every member wherewith God hath endued it, as the eye, the ear, the nose, the tongue, the hand, the feet, are all members, and as in one body, and moving by one spirit, are bound all to have the same care each for another, yet their care is in a different way according to the place and property which they have in the body: For some of these members have a more eminent place and property than others, and according to the nature of it, their care is commanded. The members then which have their property and place in the head, are commanded to care in the nature of the head, which in comparison of the rest of the members is Authoritative; thus the property of the eye is towards the foot and hand Authoritative; namely, to direct it, by judging and discerning the way wherein to walk, or the matter that is to be felt: Now the property of the hand is not of this nature, yet it careth for the body, and it hath the faculty of feeling to none other end; but the property of the faculty is not Authoritative and directing further than it is directed by the superior Members, or the faculties of the head. By all which I intent to intimate thus much: First, that the Commandment of mutual care doth not give to Members of an inferior faculty any power to act above that which is in the nature of their place in the body, far less to oversee or overrule the Rulers, as the custom of some is or hath been. And secondly, that this same Commandment doth give to the Members of a superior faculty a Charge to act lovingly, according to the nature of their place and office in the body. For the office of every Member doth make the actions done therein according to the Rule, and to the end of Common good Authoritative: and as it is in the Natural, so it is in the Spiritual and Mystical body. Therefore as in the head of the Natural body, there is a Senate of superior Senses, which in the acts of their Charges cannot be without Authority towards inferior Members: so in the Mystical body of the Church, these Officers which partake of the Senses of the Head, cannot be without Authority in the Acts of their Charges, and their care which is recommended to them for the body in their charge is to be understood different herein from that which belongeth to the rest of the Members: and if the looking to, and caring thus for one another, be an express Commandment of God, as well to Ministers one towards another in their Charges and places, as to Members each to others; then it must be granted, that the best Means to perform this duty, is also commanded: and if this be found to be the Presbyterial Conjunction of Ministers, than I must conceive that a Combination of the Ministers of many Churches, is the complete and entire seat of Church power over each Congregation so combined, which is the thing whereof they made a question. Now if this Relation of Ministerial Authority and Respective Subjection for mutual Edification, be once settled; then all other matters tending to Public Edification, will easily be determined in matters of Public Worship for Uniformity therein, according to the Rules of the Word, which to prevent scandals and divisions is absolutely necessary: and that this Uniformity may be obtained, I conceive that these things should be taken notice of.  
1. That in and about the Acts of the Public Worship of God some things are his own immediate Ordinances; some things are not of that nature.  
2. His own immediate Ordinances, as they are unalterable, so they are of necessity to be observed, and must be done in his name.  
3. All things of another nature are not necessary, but alterable, and may not be done in his name  
4. The things of an Alterable nature relate the bodily and Outward part of the Worship, as it is clothed with Outward Circumstances; For whatsoever is Spiritual, and relating the inward truth and substance of the Worship, is determined in the Word, and not subject to Outward Circumstances.  
5. The power to determine what is Alterable, and How it is to be altered for Public Edification, doth belong to those that have a Public Charge in the Church.  
6. Yet in some Cases which may relate the Rights of the Civil Magistrate, his power is not to be neglected, but respected jointly with the Church Officers.  
7. The limits of the joint powers in cases of a mixed nature, are to be taken from their different Objects, Ends and Properties of Fundamental Rights and Laws of Government, by which they attain their End severally.  
8. No particular Church loseth her Right to order within herself matters of Particular Edification; only the occasions of Scandal to others must be avoided, and may be prevented by a Brotherly Communication of Reasons why things must be so ordered in a private way.  
9 Therefore the Uniformity of Public Worship is not to be esteemed by mere Circumstantials, which ought not to be too precisely determined, but by the Fullness of Substantials agreeing, and by the consent of a Latitude under certain Rules of Brotherly Correspondency therein betwixt United Churches.  
10. The Manner of introducing new Orders to be observed, or of altering any thing which hath been observed, should not be without a due preparation of the understandings of that flock towards which the Alteration is to be applied.  
If these Positions be not denied, I suppose that most of the Scrupulosities of the Non-Communionists may be resolved thereby, in matters of Public Order, Decency and Government, about which they seem to intent a Scholastical disputation: but I would entreat every one whose aim is Public Edification, to beware of the disputes of that nature, which may easily breed heat and needles contradictions about matters of no great consequence: Or if they undertake them, to agree with those with whom matters are to be discussed, of the manner of debating, which ought to be limited and regulated, and free from all Personal reproaches, which lay open the nakedness of other Infirmities, or censure faults prejudicially; For except these cautions be prudently used, those that take in hand to dispute, will lose their way, and be taken off from the main work of the Ministry, which is to declare the Testimony of Jesus without partiality, as it may be for the Edification of all. We know, and that experimentally, that Knowledge doth puff up the spirit, but it is Charity that doth edify: Now to maintain the affections of Charity in the bonds of Spiritual Unity, there is nothing so effectual as the Way of Brotherly Consultation, by which all can be said, which in a Scholastical or disputative way can be proposed; and with more force, by how much the aim is more friendly and insinuating then that of a Contradictory debate.  
Thus I have briefly done with the last point of this Discourse, where many other things might be insisted upon, which I purposely omit, as not being willing to descend unto Particulars which may be observed in the several passages of the Apologetical Narration. Hereafter, if it be found expedient, and you require it, I may add an Appendix to this Discourse, containing the same. Till then and ever I commend you to the Grace and love of the God of Peace; in whom I am  
Your faithful friend and servant, JOHN DIRT. Hague, 17/7 March. 1644.   
FINIS.