SOME FEW CONSIDERATIONS PROPOUNDED, As so many Scruples by Mr. Henry Robinson in a Letter to Mr. john Dury upon his Epistolary Discourse: With Mr. Duryes Answer thereunto.  
Wherein is observable with what overtures of spirit they endeavour to edify each other, notwithstanding their differing Judgements and Opinions about the Independent and Presbyterian way.  
Published by a Well-willer to Peace and Truth, in expectation that it may not little conduce, either to the reconciling of such Controversies, or to the debating them with less noise and bitterness.  
Whereunto is annexed another Epistolary Discourse, written by Mr. John Dury, to a worthy Knight, concerning the Principles of Meditation: From which Rules may be gathered to direct men to order their thoughts, so as to find a resolution of all their doubts.  2 Tim. 2. 24, 25. A servant of the Lord must not strive, but be gentle unto all men, apt to teach, patiented, in meekness instructing (even) those that oppose themselves. Gal. 6. 1, 2. If a man be overtaken in a fault, ye which are spiritual restore such a one in the spirit of weakness, considering thyself lest thou also be tempted. Psal. 50. v. 23. Who so offereth praise glorifieth me, and to him that ordereth his Conversation aright, will I show the salvation of God. 
LONDON, Printed for Charles Green, and are to be sold at his Shop in Ivy Lane, at the sign of the Gun. 1646.   

To the Reverend and much honoured, Mr. JOHN DURY.  
Reverend Sir:  
ACcording to that small talon of understanding which it pleased the eternal Dispenser, from whom all good gifts proceed, to bestow upon me: I may safely say, and that with great joy of heart; how amongst so many as do argue, and debate the present differences of the Churches, particularly about the Independent and Presbyterial Government, I have not met with any who ever yet expressed so sweet, so brotherly, so Christian, and even so Apostolical a spirit, as without any other prospective, I clearly see inhabiting in you breast, by some letters which came forth about two months ago, entitled, An Epistolary Discourse, etc. with others, which it pleased my worthy friend Mr. Hartlib to favour me withal: your proceeding with the Apologists therein, I cannot better express, then, as if it were between your own right hand and your left; towards which, any other than an equal proportion of liberty and affection would be both unnatural and unjust.  
It is now eight months since I was bold to inquire after you in hope you had been in England, with an intention of importuning you (which since I perceived to be needless through your own forwardness) to engage yourself towards the reconciling of this Clergy War; but understanding you were so fare off, and withal scarce settled, or well at leisure, I forbore purposely to give you farther trouble. However because in the beginning of your Letter to Mr. Hartlib, as also in the other to Mr. Good win and Mr. Nye: you seemed desirous of a further correspondency with the Apologists, or some others in their way; whereby you might have known the state of their case in England: and as I conceive would gladly for the common Cause sake, that some punctual answer were made unto the Epistolary Discourse, which I am fearful will not succeed as yet, in that I apprehend that most men of their way, are rather totally possessed and taken up with an imminent danger, and daily expecting some sudden sentence of absolute silence or certain banishment for what is said already, through a most fierce persecution of certain unquiet Presbyterian Spirits: the consideration whereof, as also the great desire I have of being farther known unto you in the high esteem of those admirble gifts which God hath given you, prevail with me to trouble you with these few general considerations, upon the reading of your Epistolary Discourse; whereby you will perceive I take not upon me neither to state the controversy (so much above my slender abilities) and yet not as one altogether without hopes, through God's mercy (which is still most eminent when most relied upon) and the love you bear to truth (a greater then which I know not where to find to make an ensample unto myself) but that they may in some small manner, and by degrees be conducing unto the public good.  
Pag. 20. Briesly then about the middle of your book; you please to say the Apologists are not to be tolerated unless they can show their way of Non-communion to be the only way of God; and the Presbyterial contrary etc. But I should suppose it sufficient, if they can prove their way to be one of the ways of God, if but a possibility of salvation in their way; since they profess before God and man, and must be believed in charity, that they cannot comply with a good conscience in any other way: our Saviour's Proclamation of: He that was not against him was on his part, Mark. 9 40. seems to make not a little to this purpose; and so much the rather, they may be tolerated, whilst they insist not so much that the Presbyterial government should be rejected by the State, as that their own way be barely suffered among themselves: but whilst the Presbyterian party (or such as will not permit a Civil abode but) banish or expel all such as differing in opinion do separate themselves from Church society; they are Authors of a more desperate separation, far worse than non-communion, or the separatists themselves in whatsoever sense, because they take away all possibility of regaining them, if they were in an error by their conversation.  
Pag. 21. The less the cause of separation is; the greater the fault is, in those that make it:  
The cause of separation is great in apprehension of the Apologists, but less in judgement of the Presbyterians, proceeding only, as these usually allege, about things indifferent; and therefore they ought the rather to give way unto them, since they may contrive it with a quiet conscience; all the reason they give unto the contrary, is the goodliness of uniformity in the outward comeliness, which cannot be stood upon as necessary; much less to be pressed so far, as not to suffer such to live amongst them, who cannot comply through tenderness of conscience; godly, reasonable, and understanding men, as they are thought to be, should not by charitable men, be deemed to separate to their so great inconveniences, if their conscience could otherwise dispense with them; whereas the Presbyterians here, which stand upon their pantofles, enjoying all accommodations, may easier be supposed to keep their despised brethren of the Independent way to such hard task and measure, to gratify their private interests.  
Pag. 23. Let us remember, that the servants of God must not strive, but be gentle to all men; chief unto our nearest brethren. If the Apologists can be thought to strive, 'tis only in a defensive way, to keep their consciences from being ravished into a uniformity; whereof they find themselves not able to give an account neither to God nor man; but they are the Presbyterians, which may be said, both properly and actually to strive, and that with carnal civil weapons, whilst by their doctrine, instigation, or approbation, their poor brethren, which cannot with a good conscience comply with them, are persecuted by discountenancing, turning out of their Ministry and livelihoods, imprisoning and banishing, through grief and manifold inconveniences, even unto death.  
Pag. 24. You say, if spiritual relation 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, etc.  
If this be so; I would gladly see it proved from evidence of Scripture, or good reason; for, I conccive, that as Christ did only purchase for us our Christian rights and liberties: so no State or Government, no body but himself may take upon him to abridge us of them: Secondly, that no civil misdemeanours can be just cause to abridge us of our Christian liberty: Thirdly, that divisions in opinions about a Churchway do not necessarily conclude divisions in a State: And lastly, such as do actually disturb the civil State, the public peace, both aught, and may be punished, even unto death, without abridging such offenders; much less the civilly innocent in their spiritual rights and liberties. The utmost extent and height of Christians differing in opinion, which I ever heard of, was this. First, that they might have leave to search the Scriptures: Secondly, to try the spirits, examine the doctrines which were taught them, and so rejecting error, hold fast the truth; worshpping God in such a manner as he requires, with confirming and edifying one another in all piety and godliness, for discharging of a good conscience, both towards God and man. If it be objected, that men may not worship God after a false manner, under pretence of a true one; nor publish errors in stead of truth: I answer, that nothing can be saving truth, nor any kind of worshipping God prove acceptable from any man, which is not held to be such in his own conscience and understanding. I submit myself to hear, read, or be informed in whatsoever shall be required of me; and it may on strong presumptions be conceived, that the sundry disadvantages I lie under, in dissenting, with the many benefits I might receive by conforming, do make me no little willing and desirous, that my very judgement and conscience could be brought about to approve and agree in what the State establisheth, so it might be with a good conscience towards God and man; but if after all this I shall profess in presence of the Lord, that I do not find evidence by all that was alleged, for convincing of my conscience, I desire to see clear grounds from Scripture, on which any politic ends of State may any ways proceed to offer violence, or any degree of compulsive means to work upon my conscience and understanding, on which such spiritual as have hitherto been used were not able to prevail, since such only we find warrantable and sanctified in Scripture to this effect.  
Pag. 25. They should be so tolerated, as may be no prejudice to that Church whereof the State itself is professedly a nursing mother.  
I cannot apprehend how the similitude can hold between a private Christian and a public State in many respects; I will urge only in one, viz. a public State may at sometime, both have, and suffer thwarting, cross or contrary opinions to be believed, and yet subsist, though (if it were granted) not so peaceably, not so secutely as is objected. But a private Christian cannot possibly, at one and the same time, believe two diametrically opposite opinions to be true in the self same respect.  
I wish you would be pleased to state the course and orderly conference you speak of, p. 26. which doubtless all Independents will with you approve of.  
I do not find it expressed in Scripture, that Christian Magistrates have any thing to do in setting up an outward visible worship under the Gospel; or that they can any ways be furthering of it, except by giving good example unto others, as being members of the Church, or in protecting the Saints, whilst they apply themselves to worship God, according to the integrity of their own consciences, in spirit and in truth, for since the Magistrates weapons are coercive, teriall, camall, if they take upon them the vindication of spiritual neglect or defect, each State setting up its own, a different worship; men must from time to time take that to be the truest, and subject their consciences to that which hath the sharpest sword to fight for it, still changing Religion according to the event of war; with the sundry alterations of States and Kingdoms. And though I am not well satisfied with the expression you use concerning the conscience of a State: I suppose you will sufficiently apprehend me, if I query, whether the conscience of every State, can be accountable, and at the day of judgement excuse all such as have been cast away through false worships, which they set up in relation to their own consciences respectively, compelling the people to submit thereto? If not, I query again, if it be not are argument of greatest indiscretion, for reasonable men and women to resign up their own understandings, unto such as cannot bear them harmless for so doing, and of greatest presumption and tyranny in those who assume unto themselves a spiritual dominion over others, whom they can neither give a spiritual assurance to at present; nor provide for them if need be a spiritual deliverance hereafter.  
Pag. 28. You say the Civil Magistrate may not meddle with what is spiritual, nor the Spiritual office bearer with what is Civil, which I grant: and yet p. 29. you say the Civil Magistrate must have the cognizance of the just and orderly behaviour of those which do administer Spiritual ordinances: wherein I beseech you, consider whether this be not a direct way of setting the Civil and Spiritual office bearers at odds amongst themselves; as put the case the Civil Magistrate tells the Spiritual, that he hath not well & orderly administered the Ordinances, admonishes him to reform; and upon refusal proceeds to punish him: on the contrary, the Spiritual Magistrate justifies himself; flies to his Spiritual weapons in his own defence, and if they prevail not, in likelihood endeavours to stir up the people against the Civil Magistrate; and how you can avoid this great disturbance upon these grounds I cannot possibly imagine, but much desire to be informed thereof, if your leisure may permit, and that upon further thoughts you continue of the same opinion. You make it likewise within the sphere of the Civil Magistrate to keep people from choosing Teachers according to their own humours, their own understandings, and Teachers from drawing people after them: how is this I beseech you, consistent with the liberty? nay the charge which is imposed upon Christians for trying of the spirits, and holding fast that which is good: if they may not hear such as they apprehend to be sent from Christ, and embrace such doctrines as they take to be saving truths, and necessary to their salvation according to that light of reason and understanding in the Scriptures, which God hath given them for this very purpose.  
Pag. 36. If those you call common principles (whilst you say the Apologists insisting on generalities, cannot be brought to trial) were demonstrative, as you allege the Scriptures may be demonstratively analized. P. 4. I should think it the work of some Angel to have it once effected; and as well the Apologists as all others who now differ in opinion, would quickly grow together into an unity of faith: But till then I shall expect, that according to the Scriptures, there will be heresies, and in the mean time conceive that nothing, except this demonstrative analizing sacred truth, will sooner vanquish them, than the suffering them, to be with all possible freedom examined and debated, which must necessarily infer the most acknowledged truths themselves, to be subject to the same proceeding, in that what one man, Church or Nation takes to be truth, another perhaps accounts no less than heresy: And if Paul told the Galathians, that if a good Angel, an Angel from heaven, should preach any other Gospel to them then what the Apostles had done before, he should be accursed: I conceive we may much more try the spirits of mortal men, of like passions and infirmities with ourselves, consequently holding fast what we find sound, and rejecting what appears to be erroneous by the touchstone of holy Writ, according to our own reason, understanding and faith: since we neither may or can judge truly of them (no more than see with the eyes of other men) by the reason, understanding and faith of others: neither can I apprehend a third or any mean betwixt these two conditions.  
To Pag. 30. I confess a dissolved government, may often times prove dangerous and fatail to any State, both Civil and Ecclesiastical; and yet not so dangerous not fatal as a dominiering, over rigid, tyrannical government, especially in the spiritual state; and both of them are therefore to be regulated according to their bounds and rules: If Church discipline and censures will not prevail on Church members, I find no warrant to fly to Civil, but conceive it highly condemned even by that place of Paul, where he blames the Corinthians for going to law with one another, and that before unbelievers; besides all Civil states account themselves in a manner perfect for their civil condition and constitution: As first, they are complete in Laws, they have as many as they will themselves, they pretend to understand them fully, even to the least jot, and every man is bound to know them exactly, and keep them in the letter. But for spiritual matters we know but in part; and therefore aught to reach forth to what is wanting, not refusing to lend an ear unto it, though tendered by a stammering illiterate tongue of some otherwise despised soul: As all truth for the most part, even from the beginning hath been discountenanced, and rejected upon the first discovery, and so much the rather in that the Primitive Christians however weak and ignorant in faith and knowledge, the Apostles found them; yet had they such amongst them in both respects, as far exceeded all others ever since; neither have we such infallible teachers like theirs, to confirm unto us what we have for truth, or add unto us what is wanting.  
To pag. 31. I must needs confess, the opinion of a greater light is no little deceitful; but doth not God require that we should walk according to such appearing light, whether true or false, I must be guided by it, as it appears unto myself? and how can God be angry with me for serving him to my power? or how can man condemn me for differing from him, when I have used all such rational common principles which he could prescribe to bring me to be of this opinion, without prevailing upon my conscience? You say well with the Apostle, that if any man thinketh he knoweth any thing he knoweth nothing, yet as he ought to know, 1 Cor. 8. 2. and yet a man must be ruled by that which he thus but thinks to know: so, much less ground hath any man to impose what he knows not, (for even his knowledge neither is no better) upon another who knowing nothing, yet knows as much as himself: Nay, a Synod, Council, or State, have so little preemimence in this respect, as that we must not look upon them with respect of persons, unless we will justify the Church of Rome in their implicit faith.  
Pag. 32. You approve the casting off subjection and absolute obedience unto Episcopacy, but would not have dissolved the brotherly corresponcie in a Presbytery; and certainly it should not be, but it must then continue brotherly; we must run hand in hand like brothers, so long as we can keep a good conscience both towards God and man; and if afterwards upon just grounds in our opinions, for some respects, we are forced to separate from them, we shall be yet desirous to rest among them, that if possibly they may be won by a godly conversation; but if like a cursed father, or imperious Master, they endeavour with rods and staves to drive us from our Father and Master, which is in heaven; or from our native country, friends and livelihoods, they do not only cease to be brotherly, but cast away all hopes or possibility of reclaiming us if we were in an error.  
Pap. 34. You make duties of practice no less fundamental in the profession of Christianity, than the knowledge of necessary truths, according unto which principle, I suppose the Apologists ought to be permitted, both to practise such duties as they apprehend requisite, and not to join with such as they esteem superfluous, erroneous, since both may be no less of faith, then for one that eateth, and another that eateth not, whilst both give thanks to God, as Paul says of them, Rom. 14. 6.  
To pag. 37. As they will not refuse subjection to their own Pastor, that hath the charge of their souls, so much less when what he requires of them be confirmed by the approbation of a Presbytery, other Churches, or Brethren; but this must be in such things as they may yield unto with a good conscience; and in case they find reason for dissenting, they are liable only to be censured by their own Church, which hath power over them, not by any others, who have no jurisdiction, much less authoritative o● compulsative: Synods and Assemblies may well be convocated, and take counsel, debate, and seek to vanquish such difficulties as arise without a majesterial jurisdiction, which neither our Saviour or his Apostles did ever make use of, or give command to others to practise it in after ages; Christ's kingdom was not of this world, his body is mystical; and such means only are capable to build us up therein.  
Thus have I presumed in as weak as cursory a manner to weigh the foregoing passages of your Epistolary discourse, in the unequal balance, like enough, of my own understanding, but proceeding entirely from a desire of being better informed in what I am at a loss: I doubt not but your singular candidness of mind will make a good interpretation of it.  
The settling of an Ecclesiastical Peace, I apprehend to be of such eminent weight and consideration, as that without it Christians will never in any comparative degree be brought to unity in discipline and doctrine; and that more souls are kept from knowledge of the truth, and miscarry through persecuting one another, for cause 〈◊〉 conscience, then by reason of all other such great differences betwixt them, whether for discipline or doctrine.  
If you have published any of your other thoughts, concerning this subject besides your Consultatio Theologies, etc. Letter to the L. Forbes, and your Informati● Ecclesiis Reformatis oblata, etc. I should exceedingly rejoice to have a sight thereof; and especially touching the demonstrative analizing the Scriptures, which I conceive would be a greater Jewel, than all that ever Solomon wrote of, from the Cedar to the shrub: Wherefore I most humbly beseech you, for the public good, that you would not suffer the least dram of your Meditations in this behalf, any longer to lie waste or dormant, which, though it were not yet perfect and complete, might by degrees, and contemplations of others well-affected, be further improved, to the eternal honour of the Almighty, to whose gracious protection, I cordially recommend your most pious endeavous, and to them most earnestly desiring to become any ways subservient, do in all humble manner remain  
London, the 5. of November, 1644. Your most devoted Friend and Servant in the Lord, Henry Robinson.   

To his much respected and loving friend in Christ, Mr. Henry Robinson.  
Worthy Sir  
ALthough your Letter did miscarry, and never came in the Original to my hand; nor the Copy thereof till I was resolving to go from Rotterdam towards England, yet I thought myself obliged to answer your love; which than I did begin to do, but was interrupted in the prosecution hitherto: nevertheless lest either mine own purpose or your equitable desires should be frustrate; or I seem careless to give you some satisfaction to your scruples; I shall now endeavour to perfect the thoughts which once were in my mind, beseeching the Lord to assist us both with the increase of his Grace; that in this and all other services his Glory may be advanced by us.  
But before I enter upon the matter, I must truly tell you, That as I cannot acknowledge any of these things in myself which you attribute unto me beyond my measure; so I must needs take notice of the large expression of your affections which I am bound to requite and entertain; not only because you have moderate and sober thoughts of yourself, and because your way seems to me very ingenuous, and your whole strain conscionable in the doubts which you make; all which deserves respect: but chief because the duty of Christian love (even towards those that deserve it not) is the only means of edification towards them: For it doth make the testimony of divine Truth in the 〈◊〉 thereof without offence: and therefore fit to be received through God's blessing with profit by them to whom it is offered. For as God is moved, and is powerful only by his love to reveal himself to us, offering himself as a Father of spirits to his children, which are our souls; so we as children of such a Father are bound to do all things in his love; for so we are commanded by the Apostle, Ephes. 5. 1, 2. and towards our Brethren we should as members of each other advance that knowledge which we have of him and his truth in love only and not otherwise: For what we do with any other affection is done in our ownestrength, and will be found either ineffectual, or hurtful to edification. Therefore as I make no doubt but you have spoken the truth from your heart: so I shall assure you that I shall without partiality lay open unto you my thoughts, and hold out the light which I have received; not only in these things which you have proposed, but in all other matters wherein I shall find myself obliged to bear witness to the Truth.  
Now then beseeching him again to direct our thoughts, and guide our spirits in all truth by his holy Spirit of promise in Jesus Christ, to be able to do all things unblamably to the glory of his Grace and our mutual comfort, I shall endeavour to resolve the doubts which you propose, and give you as briefly as may be the best satisfaction I can.  
1. To the first Scruple than out of pag. 20. concerning the toleration of the Apologists: I find that you take not up rightly my meaning; I will therefore explain it first more fully, and then come to the particulars of your exception. Consider therefore that in the whole first part of my Discourse, and consequently in that place which you allege, I speak not of a Toleration of Forbearance whereby one Christian is bound with all long suffering to support another in meekness: nor of a Toleration of Connivance in a Civil state, whereby the Magistrate may wink at things which he cannot mend, when they are not settled according to his judgement: but I do speak of that Toleration which I supposed the Apologists did sue for; which I must call a Toleration of Approbation, which the Magistrate as the public Minister of God, in the visible society of men should settle therein for the welfare thereof. My Question then in the first part of the Discourse is not, what in State Policy (I should have said humane prudency) a Magistrate may do lawfully, if his inclination leads him thereunto: or what in charity as a Christian he should intent to do privately: but what in state wisdom as it is subordinate unto God's will in the profession of Christianity is most expedient for him to do in his public place. And in this respect I say, that I think it no wisdom in a state seeking a Reformation of Religion, to tolerate by way of Approbation (that is in effect to authorize and settle for a time) a public profession, which they cannot find to be the true and only way which God alloweth. This is the meaning of my assertion in the whole first part of my Discourse: and in this sense only I dissuade the state to grant the Apologists their Petition: but if for other more important reasons it cannot be denied, than I thought it would be wisdom in the state, so to limitate the Toleration which they should grant for time and manner; that thereby a full agreement and unity might be brought to pass between the Apologists and their Brethren, which is the subject of the two following heads of my Discourse: and I am still in the same mind which then I was in.  
But if you or any make a doubt of the first Position, take notice of the grounds whereupon I raise it; and if you or any, can show me that they are not sound, I shall quit them with their consequence.  
I conceive then the Magistrate to be God's Vicegerent, over the society of men, as it is a Civil Body; and that his charge is to look to the Natural constitution and visible face of that society, to keep it in a frame subordinate unto the glory of God; that it may appear that God by him ruleth in the world in the Kingdom of men. He than is bound as a Vicegerent of the most High to authorise (that is to set up in the name of his Sovereign) nothing but that which his best understanding tells him, is the will of his Sovereign: Now he cannot be ignorant of this; that his true worship should only be authorised in his name, because that is only according to his will. Therefore I conclude that it will be no wisdom in him to authorize the practice of any Religion in the state, committed by God unto his inspection, but that which he knoweth to be the true worship of God; and if he knoweth it not to be the true way of God's worship, He hath no warrant to authorize it. He may (if he cannot avoid the Toleration) do, as God doth with us; wink at it, until the time of reformation, which is in his eye; and in the mean time, direct all unto the best ends he can, in hope of redress, but may not authorize and settle what his Sovereign doth not allow in his worship: This is my ground for the duty of the Magistrate: as for that which I call the only way of God, which the Magistrate is to look to, I conceive it to be nothing else but the true way, which God doth intent should be observed for his glory: For I conceive that his true way is but one only way, for God is but one only God, and his name is one: The way of his glory must be therefore as his name is one only way, because his glory is nothing else but the manifestation of his name, from all which, I suppose, I may lawfully infer thus much, except the Apologists can show that their way of non-communion is the only way of God; that it will be no wisdom in the state to authorise it jointly with the way which they have settled, and acknoleged to be the true way; for this were to make the name of God, which he in his Vicegerency is to uphold, which is but one in glory, manifold, against the intention of God in Christ, and the duty of his Vicegerency: For if God doth manifestly declare that all Christians are called in Christ to partake of his glory, by being one 
Ephes. 4.  body and one spirit in him, as partaking of one Baptism, of one faith, and of one hope of their calling throuhg him, than it is also manifest that his Vicegerent on earth amongst men, should advance by all lawful means which belong outwardly to the sphere of his charge, though setlement of this unity, to be as visible as may be amongst those who make profession to answer the calling of God in Christianity.  
From all which I suppose you may gather an answer to your supposals: For when you say, to obtain a toleration, it is sufficient, if they can prove their way to be one of the ways of God, if but a possibility of salvation therein: I answer that I see not how God's ways to salvation can be said to be many, Christ Jesus is but one yesterday, to day and for ever the same, Heb. 13. 8. and without him there is no salvation. Now his way to save, is but one, which is by faith; and the means to beget faith is but one: this is the word, and the way to bring the faithful by this means to the Father is but one: namely, the government and leading of the Spirit, which directeth the children of God in all truth answerable to, and discernible by the tenor of his covenant with them in the Word. If then the Word be but one, the covenant in it one, the truth in the Spirit but one; and the government of souls to enjoy God it that truth through the Spirit be also but one; I know not what you mean by the many ways of God, and those having a possibility of salvation; except you mean the manifold degrees of the revelation to, and of the apprehension of that one way, in several persons, which is very improperly called the way of God. So then, when you say one of the ways of God, wherein is a possibility of salvation: If I should take your words in the best sense that I can give them, I must understand them to be spoken of any one degree of the knowledge of God's ways which may be effectual to work salvation by God's blessing, and in this sense I agree with you, that all such as are come to any degree of saving knowledge, aught to be permitted to walk in that light which they have, and ought not to be constrained against their conscience, to follow a practice wherein they see no light: But although from hence it followeth, that they ought to be born withal, as professors of Christiany in such or such a growth, yet it doth not follow, that it would be wisdom in a State to authorise their way by an act of public toleration, whereby they should be stinted to that degree of growth in the profession of the Gospel, when the State doth not know that to be the true Way which God doth intent and allow, to bring all to the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, answerable to the measure of the stature of the fullness of Christ. For, seeing God hath revealed, that the gifts which he hath given by his Spirit unto his Ministers, are given for the perfecting of the Saints, and the edifying of the body of Christ, till they be brought unto this degree of growth, in a manly stature, that they may not always be in a childish condition of doubtfulness and 〈…〉 tainty, to be tossed too and fro, and carried about with every●●●… blast of doctrine, which cunning men, for their own ends, will 
Eph. 4. 12. 17.  craftily insinuate, lying in wait to deceive unstable souls: seeing (I say) God hath revealed this to be his intention, and hath showed to his Saints the way by which it will be brought to pass: namely, by this only way that they should deal truly, without deceit, by word or deed, one with another in love, by which they should be able to grow up in all things into him, which is the head even Christ Jesus: and to the end that this their true dealing may work out this growth in them effectually, and prevent the cunning craftiness of men who lie in wait to deceive, seeing he hath showed them that they ought all to be settled together in one body under their only head: and be fitly joined together, and compacted in one society; that by the spiritual joints and ligatures which his Spirit through love in the mutual care of each other doth frame amongst them, they may make the increase of the body, in the measure of every part, by that which every joint supplieth unto the edifying of themselves in their duties of love: seeing (I say again) all this is thus by God declared, therefore it followeth; that not only the whole body of Believers in a Nation, may by a right from God compact themselves together, by their joints and ligatures for their mutual strengthening in spiritual duties, to do all things as one man in Christ; but they ought to depend in this relation only from Christ as their head, and act towards each other only by the ability which he giveth: And Christ's Vicegerent on earth, appointed for the inspection of Civil and outward matters, must not presume either to hinder them in the use of these means of their spiritual growth unto the stature of a perfect man within themselves; or enjoin them to act only, as from and under his Authority that which is to be done in this kind. For this cause we say, that the Magistrates sanction in spiritual matters of edification for the execution of duties and compacting of the Body; is but de bene esse, & cumulatiuè requisite for outward protection, and not at all necessary for to give a being unto the work itself: nor is it from his Civil sanction, that the whole Body of Believers in a Nation is made one; but they are bound for their own growth and preservation to make themselves one, unto the measure of the stature of the fullness of Christ: nor may the Vicegerent of Christ on earth (if he will not incur the high displeasure of his sovereign) abstruct this growth of Christ's spiritual Body, but is bound to further it by all the assistance that he can contribute thereunto, and aught to take away the lets which may hinder it, whereof this would be a main one, to authorize several ways, and allow them as ways of God, to constitute the Body of Christ, and manifest the truth of his worship; when he cannot be ignorant that there is but one way agreeable to the will of God in doing this.  
As touching the place Mark. 9 20. which you allege, He that is not against us is on our part: doth infer to me thus much only; that private men ought not to be prohibited to make use of the name of Christ, or to walk in a way not opposite to Christ, although they join not themselves to follow Christ with his true Disciples. For the question is there, of hindering some (who followed not Christ as the Apostles did) to make use of his name to do miracles; Christ forbids his Disciples to hinder such, from doing what they did, by a rule of prudency, that such could not lightly speak evil of him. This case doth hold well amongst private Christians in the way of mutual edification: but it doth not reach the point which I insist upon in respect of the duty of a state. For there is a vast distance between the duty of a Disciple of Christ in not hindering particular men's practices, which hurt not their ways in Christianity, and the granting of a Toleration by a Magistrate to an Assembly or many Assemblies of men to practice publicly in the state that which he doth not find to be the true way of God. This difference is great many ways, but particularly in this, that such a granting of a Toleration, is an act of public Approbation, which to declare is not always wisdom in a private Christian, far less in a state. Therefore not to hinder in that case is one thing, and to give a Toleration in this, is quite another matter.  
As for the charge laid upon the Presbyterial Brethren in the end of this Paragraphe, that they will not suffer any Civil abode to any, that differ in opinion, separate from Church society from them; I know not how you can make it good; nor will I believe it, without sufficient proof; nor ought you to allege it without a sure and undoubted warrant; therefore as a thing spoken in haste and out of too much jealousy, I will leave it till God let you see the contrary in their unblameable ways of conversation to gain all men, by loving forbearance with all long suffering and doctrine.  
2. Pag. 21. Upon the words, The less the cause of separation is, the greater the fault is in those that make it, you make no exception: but you apply the Assertion against the Presbyterian Brethren, for the advantage of the Apologists, contrary to the application that I made thereof. The ground that I had to apply the assertion to the Apologists is taken from their own words in the close of their Apology; where to my best understanding they say plainly of their own way, that is differs but a little from their Presbyterian Brethren; which seems to contradict the speech of your observation, when you say that in the apprehension of the Apologists, the cause of separation is great, and little in the judgement of the Presbyterians. But if you mark the argument which they use to the Parliament it will be found this: That which differs but a little from the way which you allow, you may safely tolerate. But the way which we desire to follow differs but a little from that which you allow. Therefore you may safely tolerate it and grant our suit. But if you make the argument thus: Because the way which we desire to follow is greatly different from that which you allow; therefore you should grant us a Toleration; I suppose this would be no strong persuasion, and no part of the Apologists meaning.  
But to speak of the thing in itself, as you apprehend and deliver it: I confess that nothing which doth relate conscience, as to conscience, can justly be counted small; yet the difference of things in respect of each other may be small when you compare them together: but if a man's conscience be troubled at that small difference, it is to him no small matter to digest it; if he makes truly conscience of his ways: but if his own conscience be not sound, nothing will be of great moment to it, or else every thing of too great: for it will always be in the one or other extreme.  
Now a good and sound conscience is that which is enlightened by a rule to determine all that it doth: For in matters of Religion, if I leave my conscience at large without a rule, I make mine own will and reason a rule, and serve God, not as he requireth, but as I think good: than which nothing is more destructive to the glory of God's name, whereby he is acknowledged the Father of Spirits. Therefore I must tell you, that I know no Presbyterian understanding himself, who will allege, that which you say as you allege it; namely thus, that the things wherein the difference is between them and their dissenting Brethren are matters of indifferency in respect of Church-constitution and government: nay I know, that many make the difference wholly fundamental and utterly destructive to the constitution of Churches in the communion of Saints. I wish they would explain themselves, so as to take off the jealousies and constructions which are made of their Way to their prejudice. The plea of conscience which is pretended, must not be slighted, or unconscionably entertained, but examined and weighed; and I hope that if the cases which trouble their consciences were distinctly stated and clearly showed what the point of trouble is, that rules might be found in the Word, and by the tenor of the new Covenant might be so applied unto the tender conscience, that it should find ease; but whiles matters are carried in a cloud, and a general plea for liberty of conscience is stood upon, without respect to such duties, as cannot stand with a good conscience to be neglected amongst brethren, there is great cause to fear, that there may be much deceit in such a plea: For where the liberty, which with a pretence to conscience is pleaded for, is abused unconscionably, and is without respect, to the end wherefore it is obtained, made an occasion to the flesh: there may be a strong presumption of deceit in such a pretence. Therefore the prudency of the righteous, will in due time make discoveries of that which is unsound. For we know by experience, that the conscience may be deceived many ways, for want of knowledge, to discern the rules by which it should walk; and of watchfulness to apply known rules unto the ways wherein a man doth walk. All the deceits which proceed from these two causes, are in defectu; but many of these that plead for a liberty of conscience, err in excessu; either by mistaking the rule, and misapplying of it consequently, or by a misapprehension of the matter of which the difficulty is made, which is the case of many that make every thing most odious which differs from their Way, or by a kind of habitual scrupulosity, which makes them fearful of every thing, so that they can rest no where at first; and then being wearied out of that frame of spirit, they take sometimes up such large principles, that they cast off all fear, and doubting of nothing, do whatsoever they please at last. There be some that pretend conscience unconscionably; that is, unadvisedly, without judgement and consideration of the reason why they make a scruple; these men's will, rules their conscience, and the liberty which they affect only to please themselves, is pleaded for, under the name of conscience; and I am much afraid, that since the raising of these controversies, about matters of conscience amongst brethren, which have been agitated with some heat, and with respect to some outward privileges in the state; that the plea of conscience may be corpupted with humane passions, and worldly ends in many: For, when men's affections are raised with zeal for a particular cause, relating to conscience, if then they do not in humility reflect upon themselves, to look to the rule of charity, that they may consider other therein, to interpret their actions in the best sense, to behave themselves unblamably, in affections in word and deed towards them: if (I say) they do not this on the one side, but on the other side, looking upon these that are of a different Way, with an eye of jealousy, to compare themselves with others, and their own freedom with the freedom of other; if then their zeal for their own interest heat their passions, it is no wonder; and where humane passions are once set a-work, there the conscience will be passive, and led into error, and the plea thereof will arise more from the will, then from the judgement. Now, in all these, and many more respects, the plea of conscience should be examined, in respect of all the causes and circumstances thereof, that it may be rightly stated; not that any may take upon him to be a Judge over another man's conscience, but that by an unpartial disquiry of matters, belonging to the mystery of goldlinesse & of iniquity in the consciences of men; rules may be proposed according to the Word, and by the indictment of the Spirit, which will discover to the heart of man within himself, and to others also that judiciously weigh matters, what truth or falsehood is in the plea and pretence of conscience, and the conscience of every one within itself, being helped by the Word, which is a discerner of the thoughts of the heart, Heb. 4. 12. will be laid open to itself, and made a judge of its one pretences, from what grounds they arise, whether sound or unsound. And to help you in this disquiry of yourself, let me offer you a Principle or two of truth, which I suppose are appliable to all men's cases and consciences, which are these:  
1. That nothing may or, aught to trouble the conscience, which doth not tend to a breach of the new Covenant, by which it stands in the favour of God.  
2. That nothing can tend to a breach of the new Covenant between God and us, which is a means to increase his love in our hearts towards others, and may engage us to do service unto others, as Christ did to us.  
3. That if any have a scruple of conscience, concerning any matter of duty, or behaviour towards God or man, that by a right disquiry of the nature of it, compared with the tenor of the new Covenant, and the purpose of God's love towards us therein, he shall be able to find a resolution of his scruple.  
4. That in case any upon pretence of conscience doth refuse that which another upon the like pretence, doth challenge as a duty of love from him, and doth offer reciprocally to perform towards him, than he that is the refuser, is bound to show from the tenor of the covenant the cause of his scruple, how in his judgement, that which is required of him, cannot stand with the purpose of God's love to mankind in Christ Jesus and aught by all means to satisfy the other in what he shall require of him to that effect. Consider these rules, and if you have any doubt concerning them, I shall be willing as God shall enable me with grace to clear them to you.  
Sir, in the close of this your second Observation, you have some unsavoury and uncharitable expressions, which if you will take into your second consideration, and reslect upon them, to see from what Principle they proceeded in you when you wrote them, I make no doubt, but that you will discover somewhat of passion, of humane jealousy, and want of Christian charity in them; and so I leave them to be rectified in you by the Apostles rule, Gal. Chap. 6. 1. till vers. 4.  
3. The third observation upon that which I say, pag. 23. of the duty of gentleness in God's servants to abstain from strife, is an enlargement of the former complaint, and accusation whereof I doubt you will hardly give good proof: As to the general, I am sure the way doth not lead to such a practice; what particular faults may be in some, none can answer for: It is wisdom and charity to deal with particulars in a particular way to recover them, and not to impute their faults to all.  
4. The fourth observation is upon pag. 24. concerning the forfeiture of spiritual rights and liberties, where to prevent mistakes, I will now open myself more fully than that discourse did require. I say then thus: If men, who pretend to be brethren in Christ, cannot settle their mutual relation of Brotherhood in a friendly way amongst themselves without such debates and quarrels as tend to the scandal of Christianity, and disturbance of the public peace, that then God doth allow others, (namely, his public Vicegerents in the State) to look to their ways, and to take authority over them, so as to order their public courses for the prevention of such inconveniences. But in case they can agree amongst themselves according to the Will of God, for their mutual edification in love, than he hath no such power to prescribe any such course unto them. If you understand the case rightly, as I make it, I suppose you will not at all scruple; for my full meaning is this. That brethren in Christ, have a right and privilege from Christ to settle the ways of their brotherly profession of Christianity amongst themselves; that is, of edifying each other, and of preventing offensive carriages, both towards one another, and towards foreigners: nor can any man on earth deprive them of this right and privilege, so long as they use it in spiritual matters for the true end; but if they abuse it to any other end, or make no use at all of it, but fall to quarrelling about it, or about other matters, and with their quarrels dishonour their profession, and disturb the peace of others, than Christ hath set one to look unto them, to prevent and rectify the inconveniencies which arise from their unruliness.  
Now, if I understand your scruple rightly, you say nothing to my apprehension against this case, because I grant fully that Christ hath purchased for us our Christian rights and privileges, and given power to use them for edification, and not for destruction of one another. I grant also, that if we use them so, than no state, government, or body in this world, may abridge us of them; but I deny that no misdemeanours can be a just cause to abridge us of such rights and privileges as serve to order our own ways in the public profession: For, if our misdemeanour be such as may disturb the quiet of others, then, I say, that the Magistrate, as Christ's Vicegerent, over the public society, wherein and the outward human relations under which, according to the laws of nature, we live together, with these, others hath a right to order these courses which are hurtful to others, to make them harmless, and free from offences. I may confess, that different opinions and Church-ways, do not necessarily infer a division in the state; because it is possible that men may be peaceable and orderly in public courses, not withstanding their private differences: but yet we see by experience that ordinarily in all ages and places, the difference of men's ways in spiritual matters doth infer a division in Affections, and the division of Affections, a division in outward carriages and relations; and this a division in state matters: because naturally private men aspire to make their differences public; and by gaining Adherents, they come at last to fasten an interest of state upon themselves, and so disturb the state so fare as their interest doth reach. If you acknowledge that the disturbers of a state may be punished with death; you cannot deny to the Magistrate the right of inspection over the causes of disturbance; and the power to use prevention, lest the effects of evil causes break forth into inconveniencies.  
As for the privileges of searching the Scriptures, of trying the spirits of men, and examining doctrines, & such like: God forbidden that they should be abridged: but to have a privilege of practising at large and in public whatsoever any shall pretend to be his conscience, and Religion, and that the Magistrate may not have any thing to say to men's public ways in such a kind, is a thing which I do not conceive: yet I would not have you think, that I allow of all manner of compulsion and coercive power over the Consciences of men, which is practised among such as endeavour to blind the weak and vulgar sort, that they may rule over them according to their own will by an implicit faith: But how fare the coercive power of the Magistrate doth go, in taking away the causes of offences, I suppose may be gathered from Psal. 101. and now it is not fit for me to enlarge myself upon that subject.  
5. The fifth Observation upon pag. 25. is a doubt how the similitude doth hold between a private Christian and a public State. I answer: 1. It doth hold in that for which I allege it. 2. It doth hold proportionally each being taken in his sphere, and according to his principles. 3. It doth not hold in all imaginable circumstances as one and the same thing, Nullum simile est idem, nothing that is like is the very same, and your exception is no difficulty: For as a public State may suffer, thwart, cross and contradictory opinions to be believed, by its subjects and yet subsist: So a private Christian may suffer the trouble of cross and contradictory thoughts, and doubtful opinions, and yet remain a good and conscionable Christian, till God clear his judgement.  
And to that which you require upon pag. 26. concerning the course of an orderly Conference; that I should state it: I say, that that might easily be done, if men could be obliged to follow it. In all Conferences men show themselves men, and have an Art of fencing: from which (till God teach them fully to deny themselves) they cannot be brought, chief when they have set their Aim, they will have their own way to prosecute it, and then when they can go no further and lose their Aim, they fall a complaining and telling stories of each other, to their prejudice and reproach. In the following part of this Observation you speak of the Magistrates Power: where again, I see you mistake my meaning; therefore to inform you aright, I must tell you, 1. That Christian Magistrates are not appointed by God, to set up an outward and visible worship: but their duty is to authorize, protect and maintain that which God in his word requireth. 2. They are Custodes utriusque tabulae, to oversee the ways of the Churches as they relate the public, and of the Ministers thereof, to use means towards them that the duties which Christ requires may be performed: and in case of neglect to press them by authority to the performance thereof. 3. I give them no such inspection over the Churches which is Ecclesiastical, to vindicate and punish faults in fore interiori; but only to hinder misdemeanours which are publicly observable. 4. The Ministers are bound if it be required of them to give them an account of all their proceed with all due respect, that they may know the order of their ways in all things, because nothing ought to be done in the dark, or concealed from his cognizance. As for that which I say of a State's conscience, that it ought to be like unto the conscience of a good Christian, my meaning is; that as a Christian in his private sphere must rule himself and those that are under him conscionably to God's glory: so the Council of State is bound in its sphere to do the like: and though this aught to be so, yet your inference is not good, that therefore any man must resign his understanding to another's man's will and conceptions: for all this is objected upon a mistake. In a word, I allow of no dominion over any man's faith or conscience; but only as a Ministerial service according to the Word, wherein both the Magistrate and the Church-officer is to learn his duty, and thereby Christ is to rule over the State and Church visibly and invisibly, in the outward and inward, bodily and spiritual relations.  
6. The sixth observation upon pag. 28, 29. is answered already, if the case be rightly understood, and you will find your mistake to lie in the civil and spiritual spheres, in which the Magistracy and Ministry ought to walk: For, if they keep each within their own spheres, there will never be cause of contest; for the spiritual hath no power over the civil government, nor the civil over the spiritual as such, but only in cases of misdemeanour. And in this case only, I say, that the Magistrate hath power to hinder a people in the choosing of a Teacher, when they do it not orderly, but tumultuously; or when a Minister in a factious and violent manner, or otherwise disorderly thrusts himself upon a people, he may, and aught to take cognizance of the matter, and see good order & peace kept according to the rules of Ecclesiastical government. Therefore let every Christian in God's name, have his full liberty to try the spirits, and to hear all, and hold fast that which is good; but let him use his liberty orderly, and give no just cause of complaint, or grievance unto others.  
7. In your seventh observation upon p. 36. you plead again for the freedom of disputes, and to follow that which is best; which I never intended to restrain; only let it be regular, and for the end of edification, without vain jangling and confusedness of strife and passion.  
8. The eight observation upon p. 30. concerning the power of the Magistrate in Church-matters, I will admit, if taken in the sense which I have formerly delivered.  
9 To the ninth observation upon pag. 31. I say, that God doth not require that we should walk after any light, but that which is the true light, which enlighteneth every man that cometh into this world; therefore all are bound to seek that light, and never rest till they find it. It is true, that no man can follow any other light, but that which seemeth to him to be true according to his measure; but thence it doth not follow that we may strive and contest without end for every thing that to us appears to be truth: the weight of matters is to be considered with discretion; and because no man will presume to be infallible, the way of proposing our sense of truths, aught to be such, as may declare that we can bear dissenters, and are not unwilling to admit of further light, if offered unto us from the Word. And although a Synod, or General Council hath no infallibility annexed to the Decrees thereof; yet there is some difference to be made between the private opinion of one, and the consent of many, whose praises are in the Churches. This consent of many attesting the same matter as a truth, doth oblige men that are of an humble Spirit, and love not to be wise in themselves, to consider things more exactly, wherein their judgement differs, than otherwise they would do. And if they cannot find light enough to assent unto them, yet discretion will require a moderation in dissenting; excepting some invincible and demonstratively convincing reasons can be alleged, why it is necessary both to descent and to profess a disagreement; and yet in this case the professed disagreement of judgement should be without breach of brotherly love, and with the preservation of the unity of the Spirit in matters of undoubted practice for mutual edification; at least so far as in us lieth: For the Apostolical rule, Phil. 3. 16. So far a● we are come, let us walk by one rule, and let us mind the same thing: is never to be refused on our part, if offered by others▪ nor neglected, if it may be obtained, how far soever we differ in judgement from others in matters extrafundamentall.  
10. To the tenth observation upon pag. 32. concerning a brotherly correspondency in a Presbytery, which you allow of, so long as it doth continue brotherly: I have this to say; that I am confident your fears of being driven by rods and staves from your father in heaven will be needless: For the Presbyterian way doth cease to be Presbyterian if it be not social as between confederates, who in all things are equal one to another; so that all alike judge and all are alike judged, and every thing is done by common consent and counsel; nor are any rights taken from private Churches, but rather confirmed and strengthered to them: As for the separation which you call in your opinion just, to which, for some respects you think yourselves forced unto; I know not what else to say, but that I cannot see how it may be just or lawful, for any to separate from a true Church, for causes not laid open to them; and for matters extrafundamentall. For although I find things in my Brethren 〈◊〉, which are very offensive to me, and might perhaps amount in my opinion, to a just cause of separating from them: yet before it is lawful for me actually to separate, I am bound in all meekness, first to bear witness of those things unto them, and seek redress thereof, letting them see the grievance which they bring unto my conscience; and than if they will neither redress the causes of my grievance, nor satisfy my judgement in an orderly way; but cast me out from them, not at all taking notice of my complaints: if (I say) in dealing thus, I be thus dealt withal, than I may, and not till then be separate. So that I am so fare from thinking it lawful for some respects grounded upon mine own opinion to intent a separation from Brethren in the faith; that except they cast me out, and will not suffer me to be of their society any longer, I may not break off from them.  
11. Your eleventh Observation upon pag. 34. concerning Fundamentals in practice and knowledge, tends to justify the desire of the Apologists, to be permitted to do or not to do what they think requisite; but you mention nothing in particular, which may be counted Fundamental in their profession; for which only a separation is justifiable when duly attested; and not only not received, but rejected together with the witness bearers. Now the case between them and their Brethren is quite contrary at this present▪ for they have been and are desired to hold forth the Truth of their way, but they do decline it, and yet will be separate although they acknowledge the Churches to be true Churches from which they depart: and although those Brethren from whom they depart, intent to offer them all equitable forbearance and redress of their grievances, so fare as can stand with the Fundamental constitution of their own Churches and the peace of their consciences.  
12. Your twelfth and last Observation upon pag. 37. wherein you speak, of the subjection which members own to their Pastor, and consequently to the Presbytery of Pastors joined with him, is somewhat dark to me. For first, you seem to yield the Point; namely, that such a subjection is due, and then you make a restriction thereof in respect of certain things, and in respect of the manner of censuring them in case of not submitting. You say then (if I take you right) that they are bound to submit to a Presbytery, in things only, unto which they may yield with a good conscience. This cannot be denied, but is needless to be alleged, because it is to be supposed that a Pastor joined with a Presbytery will require no subjection but in things which may be yielded unto with a good conscience. For their proper work is to deal with the consciences of those that are under their charge, to inform them of God's will, that they may understandingly submit unto it. That which is offered by them to others is not offered. Authoritatively as a thing which they will have done; because they so have determined it (this is the language of worldly States unto their subjects:) but they offer it as servants of God, to declare, as his messengers, by the word, his will; for they watch in all cases of common concernment over the souls of men; and in this respect obedience and submission is commanded by the Apostle to be yielded unto them, Heb. 13. 17. But you will put the case that he who is directed in matters of conscience by a Presbytery, findeth reason to descent, because he is not convicted in conscience that the direction is according to the word of God: in this Case you say that the Presbytery hath no power to deal with him, but that he is liable to be censured only by his own Church, under whose jurisdiction he standeth. Here I suppose you speak of the point of jurisdiction in a humane sense, and suppose in all this Discourse that which is destructive to the true communion of Saints and to the relation which Christ hath settled in the parts of his Church fitly compacted together and baptised into one body by his Spirit. For you suppose your Pastor and his Congregation under whose censure alone you would stand, to be alone a Body by itself and separate from the other Pastors and Congregations: I will confess it to be a Body by itself: but if you suppose a Presbytery rightly constituted with it, than it is not to be considered as separate, but as compacted and a part of the rest of that which is the whole; and as you stand in relation to that Congregation whereof you are an immediate member; so it doth stand proportionally in relation to that Body to which it is combined as a part. As than you are under the jurisdiction of your own Pastor and Congregation by your own confession immediately; so you must be mediately by their means under the jurisdiction of that Body whereof they are a part, and whereunto they are associated. But if you will not grant any such associating & compacting of Churches together into one Body, for their mutual edification (which is certainly Christ's clear intention from Eph. 4. 1. till 17.) but will suppose that all Churches and their Pastors must stand single and separate by themselves; than it is to be granted that you are under the jurisdiction of none but your own Pastor and Eldership. But supposing that which cannot be denied (if you grant it lawful to combine Pastors and Elderships into a Presbytery, which I suppose I have fully proved) that your Pastor and his Eldership is accountable in his proceed to his confederate Brethren, as they are accountable unto him for mutual edification: and that he finding you a refractory and unruly member of his flock, disturbing the peace thereof; and having dealt with you as much as he could, and yet hath not been able to bring you to the obedience and submission which you own to the will of God, supposing this to be so, if then he to strengthen himself and his Eldership by counsel first doth bring the matter to the Presbytery; and having received counsel and put it in execution, doth find it without effect: you remaining still disobedient, and disturbing the quiet of his own, and perhaps of some neighbour Churches; may not he then in the second place desire the assistance of his confederates in the judgement of the matter? and may not he call you before them to be censured by himself and them jointly? and his and their jurisdiction being in this case but one in Christ: and the authority of the same Presbyterial office being put forth by all at once through the same spirit in the name of Christ; do not you think that the sentence of judgement against you will be ratified in heaven if it be rightly pronounced? or do you think that Christ will allow of this plea, that you are exempted from their jurisdiction, because they are not your immediate Pastors? hath not Christ given to the combined society of Church officers a power to judge of matters according to the word, when they are in an orderly way brought unto their arbitration? and where there is a power to judge by virtue of an office, there also a power to pronounce a sentence cannot be denied: and if the sentence be a censure, the same Authority which doth pronounce it, hath power to see it executed. Suppose again on the other side that a Pastor doth some injury to his flock, or to some one of them; and that they or he cannot find redress at the hands of the Eldership; if there be no Association of Elderships, they or he have no remedy but to make a trouble, and perhaps a rent in the Congregation; but if there be a Presbytery under which this Pastor doth stand as a member; the matter may be brought unto them, and he who is the Pastor in that case will be censurable, if he be in a fault; all that in these cases can be pretended is, that the matter is first to be judged and considered by the immediate Eldership, and then by the Presbytery; and when the censure is to be pronounced, it is to be given out, by his own Pastor, in his own name and in the name of all: These matters of outward order, if they can take away the scruples of such as stand upon pointilloes of Right and Jurisdiction after the manner of men; and if they can prevent and heal our dangerous breaches and divisions, should by all means be yielded unto. But if men will be content with nothing but with such a Church-constitution wherein they can upon the matter do what they will; and make laws and break them as they think good, and rule by the sense of the multitude, (whom they can possess with jealousies and sway for ends and interests) their officers, by whom they ought to be ruled; and to this purpose stand separate, and hinder all Association of Church Elderships, lest they should be strengthened by their mutual consent, counsel, and joint Authority: if I say, men will be content with nothing but this, and if they cannot get this undue liberty, will possess themselves and others with jealousies, and trouble thereby their own and other weak consciences with fears and scruples, it is a sad condition and a doleful presage that the Candlestick will be removed from this Nation; if God in mercy doth not direct the outward Authority to strengthen effectually the hands of these that seek a settlement of themselves according to the rule; but if they also refuse to countenance and protect them in the settlement of their union, except they will come wholly under their secular power to depend upon them, as upon their head in spiritual Judicatures, which only tend▪ to the reforming and purging of their Congregations from scandales dishonourable to the profession of the Gospel: If I say, the former sort of men may hinder the settlement, and these latter will not grant a furtherance to it but upon this condition; we are in a sad case, and for aught that I can see, remediless without some special work of heavenly providence; whereunto I shall hearty recommend you with all that walk in your way of truth and simplicity, as being  
Your affectionate servant in Christ Jesus▪ J. Dury.   

To Mr. H.  
Loving Friend:  
YOu tell me that Mr. Robinson did expect that I should have answered somewhat to his demands, concerning the demonstrative Analysis of Holy Scripture, which with much earnestness in his Letter to me he required I should put forth, at least so fare as the matter is ripened in my thoughts; and that he doth not a little wonder, that in my whole Letter to him, wherein otherthings are so distinctly answered, and largely handled; this main thing whereunto chief he would have engaged me, is not so much as mentioned with one word. To give you satisfaction concerning this, that he by you may know the reasons hereof; I would have you to take notice unto him, that what I upon occasion have written, or spoken of a demonstrative way, of analysing the Scripture, hath rather been a declaration of my opinion, that such a thing may be found out and held forth unto the world, and by God's blessing, of great use to compose our disorderly notions in scriptural matters, than any brag of mine, that I should have found out such a way; for although I have endeavoured to satisfy myself in this thing, and thank God that my mind is at rest in it, for my ordinary course of meditation; yet I presume not to boast of any thing, extraordinary beyond others, or to make the measure of my rule, a Rule to others; (for this were to measure myself by myself) but I desire simply to hold forth the truth, whereof I am convinced; to give others occasion to think of it with me for our mutual settlement in peace and truth; that when it may be seasonable and expedient, and God shall call me forth to propose matters of this nature I may be heard, and judged by such as are able, without partiality to discern the nature of the thing which may be proposed in this kind: You know that I love not such commendations as he doth give to me in respect of this matter; and if I should appear to entertain his motion in flattering myself with them, would it not be vanity? And might not God justly blast the small beginnings of light which I have received in this kind; if I should be lifted up to conceit any thing of myself in regard of it? Therefore I thought it fit not to speak so much as one word of that matter to him, upon such high expressions as he doth use, lest I might seem to accept of undeserved praises, and attribute something to myself which is beyond my line. My silence then is no effect of any unwillingness in me, to impart any thing to others, of that which God hath bestowed upon me for the increase of knowledge, but it is necessitated by reason of the want, both of time, to elaborate what is further requisite for the manifestation of my sense in this matter? and of opportunity to propose seasonably that which is in some measure already elaborated, that it may be taken into consideration, and examined by such as are able to judge thereof. You know, that when I have been discreetly & seriously called upon in a private way, by men known to yourself, to impart my thoughts unto them of this matter, that I have never refused to lay open the principles of my General or Particular ways of meditating in this or any other kind; and that the maxim by which I walk is quite contrary to reservedness, therefore I hope you do not take any offence at my silence at this time, seeing you know how I am otherwise strained, and what freedom of spirit is requisite to intent such weighty thoughts, and propose matters of so universal concernment to the view of the world: And if these considerations which necessitate me to lay these thoughts aside till a sit season, do not give satisfaction for the grand silence wherein this matter is involved in my answer to Mr. Robinson; you may, if you please, add as a supplement to his Letter, some of the Tracts which in former times I have written to some others about▪ this subject, whereof I scarce have any copies (for you know how they drop from me) but you have kept the transcript, I suppose, of▪ all, therefore, if any thing written to Sir Cheny, or to any other● may be seasonable to supply this seeming neglect of his deman●● I shall not be against the use which you may m●●●●●… of it for this end▪ I am loath to leave either in you or him any scruple concerning any intentions, which shall always be harmless unto all▪ but truly 〈◊〉 and faithful to do you service in Jesus Christ, in w●●●… I 〈◊〉  
His and your affectionate servant, John Dury.   

To Sir Cheny Culpeper Knight.  
SIR,  
I Am very desirous to gratify you in the virtuous desire which you have expressed unto me, concerning the method of Meditation: For, I think myself a debtor more to you therein, then unto others, because your zeal doth lead you to more universal conception, than others are capable of: if therefore it we●● God's will to open a door of utterance unto me, towards you at this time, at least so far, as to initiate you fully in the way of future conference with the about this matter, I would be exceeding glad; not only for your sake, but even for mine own sake, that I might have a fit object to work upon, and to bring forth the particulars which lie in my mind, and which without some good and sit opportunity, I cannot be drawn to elaborate and put to paper.  
I am willing then at this time, to show you my conceptions, concerning the first principles of the Method which I think everyone should follow that will walk by a rule in ordering his thoughts for Meditation and Consultation: Here you have the aim of my present discourse with you, wherein you may observe distinctly, that I presuppose: First, that a man is able to order his 〈◊〉 thoughts: Secondly, that the means to order them is a certain rule, by which 〈◊〉 should walk: Thirdly, that this rule hath certain principle● 〈◊〉 which now I am chief to speak: Fourthly, and that the ends, or ●●ther the objects towards which the thoughts are to be ordered, are the acts of meditating and consulting. If any body make these presupposalls disputable; or, if you should make a doubt of them, I cannot proceed clearly with you, except I know where his or your scruple doth lie, that some principle wherein we can agree, may be taken up to rosolve it. But supposing that things are not so much scrupled and made disputable, as not well and fully understood, then before I proceed, I must open the same unto you. I say then, concerning the first, that my meaning is not, that a man hath any such command over himself, that all the rise of thoughts in his mind should be under his power, either to prevent thoughts which he would not have to come in his mind, or to lay down thoughts risen, or to reduce at all times into good order the thoughts that cannot be laid down; This is not my meaning: For, I know that the preparations of the heart in man and the answer of the tongue is from the Lord, Prov. 16. 1. and that man's go are of the Lord, and that therefore he cannot understand his own way in respect of the first motions thereof ibid. Chap. 20. 24▪ to which that place of Jerem. 10. 23. is parallel: O Lord, I know that the way of man is not in himself, and it is not in man that walketh, to direct his steps, viz. the first motions are not from a man, nor can a man by any humane instruction, or habitual practice and premeditation attain to any such perfection, that he shall be able to direct and overrule all his thoughts, and the actions which proceed from thence unto his own preconceived aims and ends: For, although a man's heart doth deceive his way, and layeth plots unto itself, and maketh many resolutions, yet the Lord is he who directeth a man's steps, towards the event thereof; so that neither 
〈◊〉. ●6. 9  the first motions of the mind, nor the constant & absolute progress thereof is in our power; but this I mean, when I say that we are able to order our thoughts, viz. that the understanding of a man hath received from God a reflexive faculty to consider of itself and its own actions, and of all things belonging unto the motions thereof; to the end that they may be brought into some regular frame, and freed from confusion and unsettledness for the prosecution of matters whereupon the Spirit is fully bend, and aught to be fixed. This reflexive faculty is given to the nature of all men's understanding, but it is not in the power of every one to make use of it, or to 〈◊〉 〈◊〉 use of it; For, neither can every one reflect upon himself and his own motions when it is most expedient; not when he doth reflect upon himself, and upon the acts of his understanding can he do it at all times as he ought to do it: but this ability to make use and to make right use of the reflexive faculty is a peculiar gift of God, and he doth bestow it upon whomsoever he pleaseth. For as Elihu saith to Job, There is a spirit in man and the inspiration of the Almighty giveth them understanding: so it is certain that although the faculty of ordering our ways be in the soul, yet except God breath upon it and make it alive, it cannot either act or act any thing aright, but it lieth there as a dead thing without motion whilst a man doth walk at random in a vain show not knowing himself what he is doing; or if perhaps he doth take notice of himself what he is doing; or if perhaps he doth take notice of himself (as naturally men use to do) it is rather to flatter himself in idle conceits and imaginations or to follow eagerly some particular plots, then to order and regulate his ways unto true felicity, and subordinate his motions unto the lawful ends for which they should be undertaken.  
Thus I must be understood in the first presupposal aright lest I should seem to attribute too much unto our own abilities in nature, and exempt the motions of our heart from God's immediate working upon it as if he did leave it wholly to a man's self; or as if by any art, method, instruction and direction which we can give, any man should be made able to rule all his thoughts, so that they should be composed at all times to attain to any object which he should propose unto himself. This must not be thought, but my meaning is to be conceived of the ordinary faoulty of reflecting upon ourselves how to make use of it in the fear of God when we find ourselves moved to intent good and lawful matters for our own and others edificution: how then we should frame and compose our Meditations and Consultation to attain by rule unto the end for which they are undertaken, and not to proceed as fools and children do at a random, in the acts wherein reason and wisdom should take place, is the true object of this Discourse, and the sense of the first supposal.  
The second presupposal think hath no difficulty: For if a man doth grant that there is a reflexive faculty in the understanding, and that this faculty can act upon the thoughts, and that those thoughts can be ordered and freed from confusion, I do not see how he can make a doubt of this, viz. That the means to order our thoughts should be some rule or other, according to which the understanding should proceed in working upon itself. And then concerning the third in like manner, if it be granted that where order is to be observed, there a rule may be used, it cannot be denied but that in ordering things by rules, principles must be observed whence the Rules are to be taken: For seeing by ordering is employed a setting of things in a precedency and consecution one to another; and by a Rule is meant either the form and frame, or the reason why the precedency and consecution ought to be so, and not otherwise. And seeing all forms and frames which are rationally composed have a ground in the being and nature of the thing, whence they arise▪ therefore it cannot be denied but that the Rules by which humane thoughts are to be ordered, must have certain principles; which principles we will now speak of (God willing) in brief, that you may have an overture made unto you, either to proceed by yourself upon the grounds that shall be afforded unto you, or to call upon me hereafter, and give me cause to open myself further in due time for your better satisfaction.  
You have now already understood that by principles, I mean the grounds of rules by which a man is to walk in his thoughts of meditation and consultation; the end then to which we drive is to meditate and consult aright: by meditating I conceive the act of the mind reflecting upon the nature of any thing to dive into the true properties and uses thereof. By consulting, I understand the act of the mind reflecting upon the actions which are to be undertaken or left off, or not undertaken about any thing; to gain some good end whereunto they should be directed according as it may be conceived to be or not to be possible or useful. From whence you may gather that the acts of the mind which are to be regulated (which we call meditation and consultation) are not now to be considered in respect of the subjects whereupon they are to reflect (which we have called the natures of things and the actions which may be intended by us for some good end) but in respect of the reflection itself, that whether we meditate or consult, we may have a rule to order the reflection of our mind upon any subject whatsoever. The rule then which we seek at this time is to be gathered from the nature of the acts of the mind to set them in their right frame one towards another, and not from the relation which they may have to w●rds the discovery of any thing in respect of outward objects: you see then that the acts of the mind, ●● they have a twofold Relation, so they admit of a twofold Rule; for as they relate other objects besides themselves, they must be made proportionate unto the ends which the understanding ●●●…th ●t in these objects but as they relate one another they must be ruled and ordered according to their own inward properties, and made answerable unto the end wherefore they ought to reflect one upon another. Where I observe, that to find the principles whereby these acts are to be regulated is to discover three things: 1. What the acts of the mind of man are, and how they are distinguished? 2. How they stand in relation one to another in their several inward properties? 3. What the end of this relation is? and how it must be gained? for this relation is the ground of this reflection; and the end of this relation is the first inward principle of goodness, and of that well being whereupon the nature of the soul of man hath been 〈◊〉 and constituted; and from which all the well ordered acts thereof must naturally flow: and whatsoever is not answerable thereunto in the agitation of thoughts & motion of the mind is to be judged irrational & void of understanding.  
Now then to lay open the Acts of a man's mind, it is not possible except we know what a man and what his mind is. By a m●●●●●… conceive this creature which we 〈◊〉 ourselves to be ●s we 〈◊〉 distinguished from all other living and animal things by the frame of our body and of our soul, which the Scripture saith, was made after the image of God, which image of God (since we have lost it) is now unknown unto nature; and there fore by the use of natural reason no man can know himself truly what he is, because he hath lost the Idea of the image after which he was made. But the Scripture having told us that our body was made of the substance of the earth, and that by the breath of the ●●●d into our nostrils we are become a livi●● s●●le; and ●●at God made us thus after his own image that we should under 〈◊〉 as his substitutes bearing his image and likeness in this world, have Dominion over all the rest of the creatures which are therein. I say the Scripture having taught us this much; we have by this doctrines new principle of knowledge whereby to discern ourselves 〈◊〉 〈◊〉 are, and what our mind is, and what the end is wherefore it was put in our earthly b●●y, of which things I will no● now sp●●●●… at large ● but in a wo●d I will tell you what according to this scriptural truth, I conceive man and his mind to be; viz. a spirit, a soul, and a body joined together in the powers of an eternal rational and sensual life whereof the acts should be answerable one to another according to their predominant or subordinate properties, wherein they are all to be answerable unto the life of God. The acts then of the life of man are threefold; some are sensual some are rational, and some are spiritual. The sensual arise from the body and its outward or inward senses: the rational arise from the faculties of the natural soul in the imagination of the mind, in the memory, in the discerning and judging faculties, and in the will. The spiritual arise from the conscience bearing witness of the will of God, and of our agreement or disagreement with the same. By which you see what is called the mind of man, whose acts we should regulate, viz. The living faculty of the spirit dwelling in the conscience, and of the rational soul dwelling in the will and understanding. As concerning the sensual life wherein we differ not from beasts, we make it no part of the mind of man, although we hold not that man hath more souls than one, or that these Acts of the sensual life are to be neglected, and no way brought under a Rule: but we affirm both, that the soul is but one, and also that these Acts may and must be regulated although we conceive that they belong not properly unto the life of the mind. Thus than we see what the Acts of the mind of man are, and how they are distinguished; namely, into the Acts of the spirit dwelling in the conscience, and into the acts of the rational soul dwelling in the memorative understanding and willing faculties, to which the whole sensual life and all the acts of the inward and outward senses are subordinate. The relation wherein these acts stand one to another in respect of the properties of these faculties whence they proceed is this, that the faculty of the spirit in the acts and enditements of the conscience is supreme and predominant above all the rest: to which the rational faculty of the soul in the acts of memory, understanding and willing is immediately subordinate; and to these the acts of the imaginations and sensual passions are subservient and submitted. And if this relation and subordination be altered, so that the sensual should be predominant above the rational, or the rational above the spiritual acts, than all is out of order, and a man's life is either beastly or devilish.  
The ●nd wherefore this relation and subordination of the faculties of man was thus appointed and ordered by God, is, that in the right use of these faculties he should express the Image and life of God, wherein he should be able to rule over the rest of the creatures, to bring them to the state of happiness, that God's glory might appear as in himself: so also in every one of them according to the degree of their perfection. So that to gain this end for which God hath thus framed the mind of man, the rule is none other, but to observe the true relation wherein God hath set us, which is, that our spirits should be in our conscience wholly subjected unto his Spirit, and dependant from him, (who is the Father of spirits) in all things. So that without his leave and the knowledge of his will, by reflecting upon his Word engrafted in our hearts, we should not presume to think, say, or do any thing: Secondly, that our reason should in all things be a servant unto the ●ndictment of the spiritual Word made manifest unto our conscience to obey it, and to make the truth and goodness thereof plain and evident to ourselves and others: Thirdly, that our sensual motion should be servant unto the prescripts of reason to help our rational faculties to express the will of God, and apply it unto those with whom we have to deal outwardly.  
From all which you may gather, (for these are the principles which I did intent to speak of) much more than I am able at this time to utter: For here you have a fountain of rules, f●●m whence many directions may be taken, how to order the acts of the mind in respect of their mutual relation one to another: For, consider that in all things whereof we do think, except they be merely spiritual and divine; so that they are no ways subject unto sense, there ought to concur the act of conscience of reason, and of the imaginative faculty, which is the inward sense, and the head of all the other sensual faculties; and seeing these acts should continually concur in all the minding of outward matters, the rule is, that they must not be confounded▪ nor preposterously brought forth; but that we should first order the acts of our mind within itself before we proceed to meditate upon any particular object▪ For, except the conscience be clear and at rest in respect of God, the understanding will not perform the duty aright and if the understanding faculty be out of order, the senses will not be well employed administer and seek out evidences, or to represent them orderly unto 〈◊〉 rational abilities: So that to lay the first ground work of meditation and consultation aright, a man of judgement should look to himself, that these three great wheels of the mind, be well composed and sir in order one towards another; the conscience, the 〈◊〉 ability, and the sensitive faculty, lest the conscience being under guilt and desilements, be separate from God, who is the author of all good gifts, and from whose mouth alone wisdom doth proceed, 
●am. 1. 17.  Prov. 2. 6. for God doth not give true wisdom and understanding, but unto such as come to him to seek it: Now, to come to him or to seek wisdom from him without faith, it is neither possible nor 〈◊〉 any thing be received at his hand; for without faith it is impossible to please God, Heb. 11. 6. And he that is of a doubting and wavering mind, must not think that he can receive any thing of the Lord, Jam. 1. 6, 7. But when the conscience is not cleansed 〈◊〉 from dead works, there must needs be a doubting, and wavering in it, when it cometh before God▪ and so it will be found unfit to receive wisdom or direction from him.  
For God giveth to a man that is good in his sight, wisdom and knowledge, and joy, but to the sinner he giveth travel, Eccles. 2. 26. nor can wisdom enter or find place into an unclean soul, because it is prepossessed with sin, which maketh a separation betwixt God 
Isai. 59 8.  and it. Besides all which, it is to be considered, that as the fear of the Lord is the beginning of wisdom, so the spirit that hath not a dependency upon the Word of the Lord, can have no wisdom, because Jeremiah saith: That seeing they have rejected the Word of 
●erem. 8. 9  the Lord, what wisdom is in them? There can be no wisdom where the Word of the Lord is not regarded; and this Word cannot be regarded, except the heart he possessed with his fear▪ and this cannot be except the conscience be sanctified and cleansed from dead works: So that we see the first principl●… and preparative unto meditation, must be the composing of the heart towards God, to set ourselves to think of that which is to be thought God, to set ourselves to think of that which is to be thought upon▪ as in his presence, through his fear depending upon his Word, and de●●●ing his direction; that not only with his leave and ●●●●●● ion but by his order, and according to his will, we may do all things and think all our thoughts. This predisposing of the mind towards God, to reflect first upon him in all our meditations, is like unto the tuning of an Instrument, before a man doth begin to play a piece of good Music: so, by drawing near to God with a good conscience, in cleansing it from all superfluity of naughtinsse, and calling upon him by faith for grace and direction, the strings of the soul are tuned and set in a good harmony, that the Spirit of wisdom which proceedeth from him may play some harmonious melodicall piece upon the same, which without this tuning of the soul, cannot be done: And this tuning cannot be performed, except the conscience be brought near unto God, and be able to look upon him, that it may be enlightened: For, by looking to him, and comparing itself to his will and living Word, it receiveth light; First, to see and judge itself in what estate it is, and then to judge other things also; for than it reflecteth upon all things, (and chief upon the inferior faculties, which are subordinate unto the motions of the Spirit) with a commanding power; so that they all stoop and yield to it, to become answerable unto the intentions of the Spirit, which are conceived by a good conscience to be aimed at in the work of meditation and consultation: And let every man, who desireth to go safe in any business of consequence, be sure that he never fall to work without this preparative; for without it, he may run himself into errors, and those very dangerous, and he cannot possibly walk by true light and rules, as long as the great Master rule, and principle of light is not made use of, which is the subordination of the intents and purposes of the heart unto God, to set it in frame, which may be answerable unto his will. This then is the first main Principle of true order, to be settled in the thoughts to bring the conscience to reflect upon God, and settle itself towards him in the business which is to be minded.  
The second main principle is, to have a care to clear the natural understanding, from prejudices and forestalled opinions, which are like films over the eyes of the mind, through which it cannot look so, as to discern the right shape of things, otherwise in themselves sufficiently apparent.  
These prejudices arise from a narrowness and stinting of the thoughts unto things too particular; therefore, before we begin to meditate or consult, we should abstract from particulars, and state the question whereof we are to think in general terms, which should comprehend the true nature of particulars, which being done, the terms of the question are to be considered and examined, that the properties thereof may be discovered. To which effect the acts of ratiocination should be observed and rightly ordered, which are:  

1. To discern distinctly the differences of matters belonging to the terms of the question.  
2. To compare those distinct matters together with the thing inquired after; that from their agreement or disagreement, the judgement may gather the resolution of the question.  
3. To apply the question generally resolved, unto the Particular matter in hand; where the circumstances of the particular are to be looked into, to finde how far they answer, or answer not unto the general determination of the question.   
Thus than the acts of Ratiocination should proceed by degrees: For, the main Principle, whereby they are to be regulated, is this, that the understanding must proceed always from things foreknown to that which is unknown, by single notions, to proceed unto componuds, which may be done, either from generals, foreknown, to determine particulars unknown: or, from particulars foreknown, to gather the general notion wherein they all agree; for both ways the reasoning faculty should proceed.  
First, to state the question which is to be made the subject of Meditation, by summing up the particulars foreknown, into one general head and property of their agreement.  
Secondly, to resolve that question into its distinct matters, to discern the properties thereof.  
Thirdly, to compare those properties with the thing sought after to see what they will discover of it in general. And,  
Lastly, to apply that which shall be discovered in general, to the particular, as it standeth under its circumstances. And to this last act of reasoning, which concerneth the circunstances of particular matters, the use of sense doth concur to inquire, observe, discern, and help to compare things together, by their outwardly perceptible qualities, which lead the understanding to the apprehension of more inward properties.  
Now, the Principle by which the acts of sense are to be regulated, is this, that they should be kept from confused wander, and be made to reslect upon the observation of circumstances, according to the suggestion of reason in the order by which matters are to be compared one with another; for except circumstances be taken in their right places, the application will not be clear, nor rightly made. The imagination then, and the memory (which have received the Ideas of circumstances observed by outward sense) must be commanded; to make report of the same in that order, and for such intents, which reason subordinate unto conscience shall require to be done; for the decision of that which is enquired after by way of Meditation and Consultation. And if these principles of order in the acts of the mind within itself be carefully observed, I suppose no man can doubt but that the progress will be effectual towards the discovery of Truth in the objects of Meditation, and of goodness in the objects of Consultation. For all the work the mind of man is set upon, is nothing else but Truth and Goodness, to find the same in Matters and Actions. And because Truth and Goodness are complicated together, so that the one is never without the other, therefore they are sought jointly, and never found but together. But the instinct of nature leadeth men more to desire goodness then truth; is sought because it is known to be good but the notion of goodness is different in the capacities of men, and therefore is sought differently according to the apprehensions which men have of it: For some apprehend nothing to be good, but what is answerable unto the delight which they take in sensual objects: others apprehend the goodness of rational objects; and some are exalted unto spiritual objects. Whence we find three sorts of men in the world: some (but few are such) seek before all things and in all things, the goodness which proceedeth immediately from God in the life of the Spirit. Others, who live in a rational and moral way, content themselves with the fruits of natural knowledge, in the works of their understanding.  
And lastly, some live in their sensual appetites as beasts do. The first sort of men are Citizens of heaven. The second are Rulers of this world; the third are slaves of the world. These different properties of men, are to be found more or less in all the Meditations and Consultations of men about particular objects. For when the minds of men run chief upon temporal matters to seek bodily case and contentment unto themselves in all things whereof they meditate and consult; they debase the use of their reason, and pervert it to become a slave unto lust. And if they rest in a temporal content of things not merely bodily, but somewhat also rational: To have power and honour, and pre-eminence, to rule over others by their understanding, they are in some degree better than others, but yet not truly set upon that which is good. And therefore none but such as in the Acts of Meditation and Consultation, raise their thoughts, first to spiritual good, which is permanent unto life eternal: And then comprehend under it as subordinate matters there unto, the objects of reason and sense. Now (Isay) but such order their thoughts aright, and whosoever walketh by this Rule, he may expect, that in seeking the Kingdom of God, other things shall be added unto him, according to the promise of Christ, Mat. 6. 33. Now because I labour in the ways of my calling, and in all the Meditations which I use to propose unto others, to draw men's thoughts unto this rule, therefore although none doth contradict the proposals which I make; yet I find that they are not much relished; because most men, even of this Calling wherein I live, seek not truly that which is spiritual, but rather that which is temporal, either in a rational or sensual way: for except they can perceive a particular present advantage of honour and credit, or of profit to themselves, they never care for that which is spiritual: And this is the cause why I cannot finde a Patron for my work, because I do not set my mind, to serve ends and particular interests, unto which all parties now adays are wedded; and can relish nothing but what is lubordinate thereunto.  
This then is the combat which I have to fight with the spirits of men; namely, to bring them from their private Aims, to a true general good, wherein the glory of God, and the salvation of souls, without any other respects may be advanced.  
I have added this Digression to let you see, that I neither can nor will expect promotion for my endeavours, but from such as can and will follow with me these principles of Meditation, and Consultation to join with me therein to further the public good, whereat I aim. For except men's aim concur, there can be no real conjunction of endeavours And it is not lawful for me to leave my aim and way of meditation to serve inferior ends; and seeing they cannot raise their thoughts, to walk with me by these rules, I am like to be as I am, continually deserted, yet I am not discouraged; for I know that my reward is with him, whom I serve, and he in due time is able to open men's eyes, to see that they weary themselves for vanity; and wander in the foolishness of troublesome counsels, so long as they follow not these grounds of meditation. For all the plots and purposes of men, merely rational, though never so plausibly and strongly laid, will vanish when the Kingdom of God draweth near, which is now at hand, and then nothing but what is truly universal and spiritual shall remain. If then we do not intent to lose our labour, and be frustrate of our reward, we should sow to the Spirit, by a sound way of spiritual meditation and consultation in all matters which we take in hand: That every purpose wherein we desire to walk rationally amongst men, and to apply our senses in a right course, may be first considered, as in the presence of God conscionably.  
These general Principles of meditation, by the grace of God, may be useful for the ordering of our thoughts in particular objects, if according to the nature of these grounds, rules be delivered to direct the acts of the mind in the disquiry of doubtful matters as well rational and humane, as spiritual and divine; so far as these can be brought under a rule: For we cannot presume to prescribe any rules to the Spirit in his motions, because, as it is in the work of regeneration, so is it in the discovery of mysteries, the Spirit bloweth where, and when it pleaseth; yet some rules may be given to the rational faculty, which is subservient unto the Spirit, by which, deceits may be prevented, and mistakes discovered; that a spiritual man may be able to walk in the light, both by proposing cautions to himself, and calling his thoughts unto an account, that he may discern his own spirit, and regulate his course so far as reason doth go, lest he be led by some false light, and a deceived spirit bring him out of the way: For, when the Apostle, Rom. 1. 2. 3. doth warn every man not to think above that which he ought to think, but to think according to sobriety; as God hath distributed unto every one the measure of faith, he doth clearly give us a rule, by which we are to reflect upon ourselves in spiritual matters, to discern our own thoughts by a discovery of the proportion which they have, with the Principle from which they flow: And as in this, so in all other acts of meditation, the rule will be found in the same kind of proportion.  
Now, the objects of meditation, concerning which doubts may arise, and wherein mistakes may be incident, which by the regulating of our thoughts, may be prevented, or resolved, are chief these:  
First, concerning the sense of the Holy Scriptures, which are the dictates of the Holy Ghost: we find that many doubts do arise in the minds of Interpreters, which without a certain rule, cannot be resolved. Therefore concerning scriptural Interpretation, I conceive that the way of analysing the Text literally, materially, and mystically, may be delivered, so, as to discover the grounds of demonstrating the true sense thereof; so far as the proportion of faith doth lead us, and further we are not warranted to proceed.  
Secondly, concerning all other matters wherein the mind may be more free, and needs not be bound up (as in scriptural meditation) to the dictates of another's meaning; the rules are of two sorts, some for theoretical, some for practical meditations; and both these are either in humane or divine objects.  
The Theory of humane objects, may have rules to direct the mind to finde out hidden truths in natural things.  
The Practical meditations of humane matters require rules, discovering the ways of prudency, by which the best course of doing lawful businesses may be found out and followed.  
The Theory of divine objects, must wholly be scriptural; therefore all the rules which can be delivered to direct the mind to sinned out hidden truths of this kind, must be consequences of that analytical doctrine, which doth relate to the matters and mysteries of the Text.  
Lastly, the practical meditations of the spiritual objects concern either the doubts of conscience, which Christians may have within themselves, or the works of edification to be intended towards others. Of the first rules may be given, how the conscience should resolve itself of its doubts; of the second, how the works should be prosecuted and proposed toward others.  
Of all which, much is to be said of very great concemment to the building up of our souls in truth and peace; but many outward lets and distractions, and some inward infirmities of mine own, take me off from the attention and intentiveness which is requisite in the elaborating of so weighty matters, time and leisure is then requisite; which I hope the Lord will grant, with other necessary graces: and this I am willing to assure you of; that you shall never be more willing to put me upon these tasks, than I shall be found (according to the ability which it hath pleased God to grant unto me) ready and desirous to apply myself thereunto for your edisication, as being in truth  
Your most affectionate and faithful servant in Christ, J. Dury.  
FINIS.