Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	according_a	heart_n	word_n	1,814	5	3.8480	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91887	Some few considerations propounded, as so many scruples by Mr. Henry Robinson in a letter to Mr. Iohn Dury upon his epistolary discourse: with Mr. Duryes answer thereunto. VVherein is observable with what overtures of spirit they endeavour to edifie each other, not withstanding 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 no little conduce, either to the reconciling of such controversies, or to the debating them with lesse noise and bitternesse. 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 finde a resolution of all their doubts.	Robinson, Henry, 1605?-1664?; Dury, John, 1596-1680.; Well-Willer to Peace and Truth.	1646 (1646)	Wing R1679; Thomason E345_1; ESTC R200979	39,103	49

know no Presbyterian understanding himselfe who will alleadge that which you say as you alleadge it namely thus that the things wherein the difference is betweene 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 fundamentall 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 cleerly shewed 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 caried in a cloud and a generall 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 wherfore it is obtained made an occasion to the flesh there may be a strong presumption of deceit in such a pretence Therefore the prudencie 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 wayes for want of knowledge to discern the rules by which it should walk and of watchfulnesse to apply known rules unto the wayes 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 erre 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 kinde of habituall scrupulositie which makes them fearfull of every thing so that they can rest no where at first and then being wearyed 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 mens 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 priviledges in the state that the plea of conscience may be corpupted with humane passions and worldly ends in many For when mens affections are raised with zeale 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 unblameably 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 jealousie to compare themselves with others and their own freedome with the freedome of other if then their zeal for their own interest heat their passions it is no wonder and where humane passions are once set awork 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 mans conscience but that by an unpartiall disquirie 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 falshood is in the plea and pretence of conscience and the conscience of every one within it self being helped by the Word which is a discerner of the thoughts of the heart Heb. 4. 12. will be laid open to it self and made a judge of its one pretences from what grounds they arise whether sound or unsound And to help you in this disquirie of your self let me offer you a Principle or two of truth which I suppose are appliable to all mens cases and consciences which are these 1. That nothing may or ought 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 disquirie of the nature of it compared with the tenor of the new Covenant and the purpose of Gods love towards us therein he shall be able to finde 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 then he that is the refuser is bound to shew 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 Gods love to mankinde in Christ Jesus and ought by all means to satisfie 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 inable me with grace to cleere them to you Sir in the close of this your second Observation you have some unsavory 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 jealousie 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 Ministers thereof to use meanes towards them that the duties which Christ requires may be performed and in case of neglect to presse them by authority to the performance thereof 3. I give them no such inspection over the Churches which is Ecclesiasticall to vindicate and punish faults in fore interiori but only to hinder misdemeanours which are publikely observable 4. The Ministers are bound if it be required of them to give them an account of all their proceedings with all due respect that they may know the order of their wayes in all things because nothing ought to bee done in the darke or concealed from his cognizance As for that which I say of a States 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 himselfe and those that are under him conscionably to Gods glory so the Councell of State is bound in its sphere to doe the like and though this ought to be so yet your inference is not good that therefore any man must resigne his understanding to anothers mans will and conceptions for all this is objected upon a mistake In a word I allow of no dominion over any mans faith or conscience but only as a Ministeriall 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 spirituall relations 6. The sixth observation upon pag. 28 29. is answered already if the case be rightly understood and you will finde your mistake to lie in the civill and spirituall spheres in which the Magistracy and Ministery ought to walk For if they keep each within their own spheres there will never be cause of contest for the spirituall hath no power over the civill government nor the civill over the spirituall as such but only in cases of misdemeanor 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 ought to take cognizance of the matter and see good order peace kept according to the rules of Ecclesiasticall government Therefore let every Christian in Gods 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 freedome 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 confusednesse 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 enlightneth every man that cometh into this world therefore all are bound to seek that light and never rest till they finde 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 wee may strive and contest without end for every thing that to us appeares 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 ought to be such as may declare that we can bear diffenters and are not unwilling to admit of further light if offered unto us from the Word And although a Synod or Generall Councell 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 then otherwise they would do And if they cannot finde light enough to assent unto them yet discretion will require a moderation in dissenting excepting some invincible and demonstratively convincing reasons can be alledged why it is necessary both to dissent and to professe 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 mutuall edification at least so far as in us lieth For the Apostolicall 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 Presbyterie which you allow of so long as it doth continue brotherly I have this to say that I am confident your feares of being driven by rods and staves from your father in heaven will be needlesse For the Presbyterian way doth cease to be Presbyterian if it be not sociall as between confederates who in all things are equall 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 your selves forced unto I know not what else to say but that I cannot see how it may be just or lawfull for any to separate from a true Church for causes not laid open to them and for matters extrafundamentall For although I finde 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 lawfull for me actually to separate I am bound in all meeknesse first to beare witnesse of those things unto them and seek redresse thereof letting them see the grievance which they bring unto my conscience and then if they will neither redresse the causes of my grievance nor satisfie 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 withall then I may and not till then be separate So that I am so farre from thinking it lawfull

account neither to God nor man but they are the Presbyterians which may be said both properly and actually to strive and that with carnall civill weapons whilest 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 Ministery and livelihoods imprisoning and banishing through grief and manifold inconveniences even unto death Pag. 24. You say if spirituall relation cannot be setled by the wisdome and loving affections of spirituall office-bearers within the Church amongst themselves then it is just that they should forfeit their spirituall right and liberty c. 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 civill misdemeanors can be just cause to abridge us of our Christian liberty Thirdly that divisions in opinions about a Church-way do not necessarily conclude divisions in a State And lastly such as do actually disturb the civill State the publike peace both ought and may be punished even unto death without abridging such offenders much lesse the civilly innocent in their spirituall 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 godlinesse 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 my self to heare reade 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 professe in presence of the Lord that I do not finde evidence by all that was alledged for convincing of my conscience I desire to see cleer grounds from Scripture on which any politick ends of State may any wayes proceed to offer violence or any degree of compulsive means to work upon my conscience and understanding on which such spirituall as have hitherto been used were not able to prevail since such only we finde 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 it self is professedly a nursing mother I cannot apprehend how the similitude can hold between a private Christian and a publike State in many respects I will urge only in one viz. a publike State may at sometime both have and suffer thwarting crosse or contrary opinions to be believed and yet subsist though if it were granted not so peacebly 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 doubtlesse 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 Gospell or that they can any wayes be furthering of it except by giving good example unto others as being members of the Church or in protecting the Saints whilest 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 spirituall 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 warre with the sundry alterations of States and Kingdomes 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 querie 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 querie again if it be not are argument of greatest indiscretion for reasonable men and women to resigne up their own understandings unto such as cannot bear them harmlesse for so doing and of greatest presumption and tyrannie in those who assume unto themselves a spirituall dominion over others whom they can neither give a spirituall assurance to at present nor provide for them if need be a spirituall deliverance hereafter Pag. 28. You say the Civill Magistrate may not meddle with what is spirituall nor the Spirituall office bearer with what is Civill which I grant and yet p. 29. you say the Civill Magistrate must have the cognizance of the just and orderly behaviour of those which doe administer Spirituall ordinances wherein I beseech you consider whether this be not a direct way of setting the Civill and Spirituall office bearers at odds amongst themselves as put the case the Civill Magistrate tells the Spirituall that he hath not well orderly administred the Ordinances admonishes him to reforme and upon resusall proceeds to punish him on the contrary the Spirituall Magistrate justifies himselfe flyes to his Spirituall weapons in his owne defence and if they prevail not in likelihood endeavours to stir up the people against the Civill 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 leasure may permit and that upon further thoughts you continue of the same opinion You make it likewise within the sphere of the Civill Magistrate to keep people from choosing Teachers according to their owne humours their owne 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 heare such as they apprehend to be sent from Christ and imbrace 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 triall were demonstrative as you alleadge the Scriptures may bee demonstratively analized P. 4. I should thinke it the worke of some Angell 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 then the suffering them to bee with all possible freedome 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 lesse then heresie And if Paul told the Galathians that if a good Angell an Angell from heaven should preach any other Gospell to them then what the Apostles had done before he should be accursed I conceive we may much more try the spirits of mortall men of like passions and infirmities with our selves consequently holding fast what wee finde sound and rejecting what appeares to bee erronious by the touchstone of holy Writ according to our owne reason understanding and faith since we neither may or can judge truly of them no more then see with the eyes of other men by the reason understanding and faith of others neither can I apprehend a third or any meane betwixt these two conditions To Pag. 30. I consesse a dissolved government may often times prove dangerous and fatail to any State both Civill and Ecclesiasticall and yet not so dangerous not fatall as a dominiering over rigid tyrannicall government especially in the spirituall state and both of them are therefore to be regulated according to their bounds and rules If Church discipline and censures will not prevaile on Church members I finde no warrant to flye to Civill 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 unbeleevers besides all Civill states account themselves in a manner perfect for their civill condition and constitution As first they are compleat in Lawes 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 spirituall matters we know but in part and therefore ought to reach forth to what is wanting not refusing to lend an eare unto it though tendered by a stammering illiterate tongue of some otherwise despised soule 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 adde unto us what is wanting To pag. 31. I must needs confesse the opinion of a greater light is no little deceitfull 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 my selfe and how can God be angry with me for serving him to my power or how can man condemne me for differing from him when I have used all such rationall 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 lesse ground hath any man to impose what he knowes not for even his knowledge neither is no better upon another who knowing nothing yet knowes as much as himself Nay a Synod Councel or State have so little preemimence in this respect as that we must not look upon them with respect of persons unlesse we will justifie 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 Presbyterie 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 curst 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 countrey 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 lesse fundamentall in the profession of Christianity then 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 joyn with such as they esteem superfluous erroneous since both may be no lesse of faith then for one that eateth and another that eateth not whilest both give thanks to God as Paul sayes 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 lesse when what he requires of them be confirmed by the approbation of a Presbyterie other Churches or Brethren but this must be in such things as they may yeeld unto with a good conscience and in case they finde 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 lesse authoritative o● compulsative Synods and Assemblies may well be convocated and take counsel debate and seek to vanquish such difficulties as arise without a Majesteriall jurisdiction which neither our Saviour or his Apostles did ever make use of or give command to others to practise it in after ages Christs kingdome was not of this world his body is mysticall and such

my Discourse and I am still in the same minde 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 shew me that they are not sound I shall quit them with their consequence I conceive then the Magistrate to be Gods Vicegerent over the society of men as it is a Civill Body and that his charge is to looke to the Naturall constitution and visible face of that society to keep it in a frame subordinate unto the glory of God that it may appeare that God by him ruleth in the world in the Kingdome of men Hee then is bound as a Vicegerent of the most High to authorize 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 Sovereigne 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 wisdome in him to authorise the practise 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 Gods worship He hath no warrant to authorise it He may if he cannot avoid the Toleration doe as God doth with us winke at it untill 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 redresse but may not authorise and settle what his Soveraign 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 intend 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 inferre thus much except the Apologists can shew that their way of non-communion is the only way of God that it will be no wisdome in the state to authorize it joyntly with the way which they have setled 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 Baptisme of one faith and of one hope of their calling throuhg him then it is also manifest that his Vicegerent on earth amongst men should advance by all lawfull means which belong outwardly to the sphere of his charge tho 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 wayes of God if but a possibility of salvation therein I answer that I see not how Gods wayes 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 faithfull 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 discernable 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 wayes 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 severall persons which is very improperly called the way of God So then when you say one of the wayes 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 Gods wayes which may be effectuall to work salvation by Gods blessing and in this sense I agree with you that all such as are come to any degree of saving knowledge ought 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 withall as professors of Christiany in such or such a growth yet it doth not follow that it would be wisdome in a State to authorize their way by an act of publike 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 intend 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 fulnesse 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 alwayes be in a childish condition of doubtfulnesse and 〈…〉 tainty to be tossed too and fro and carryed 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 shewed to his Saints the way by which it will be brought to passe 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 craftinesse of men who lye in wait to

confusion I doe not see how hee can make a doubt of this viz. That the meanes to order our thoughts should be some rule or other according to which the understanding should proceed in working upon it selfe 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 denyed but that in ordering things by rules principles must be observed whence the Rules are to bee taken For seeing by ordering is implyed a setting of things in a precedencie and consecution one to another and by a Rule is meant either the forme and frame or the reason why the precedencie and consecution ought to be so and not otherwise And seeing all formes and frames which are rationally composed have a ground in the being and nature of the thing whence they arise therefore it cannot be denyed but that the Rules by which humane thoughts are to be ordered must have certain principles which principles we will now speake of God willing in briefe that you may have an overture made unto you either to proceed by your self upon the grounds that shall be afforded unto you or to call upon me hereafter and give me cause to open my selfe 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 walke 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 minde reflecting upon the nature of any thing to dive into the true properties and uses thereof By consulting I understand the act of the minde reflecting upon the actions which are to bee undertaken or left off or not undertaken about any thing to gaine some good end whereunto they should be directed according as it may be conceived to be or not to be possible or usefull From whence you may gather that the acts of the minde 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 wee 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 it selfe that whether we meditate or consult we may have a rule to order the reflection of our minde upon any subject whatsoever The rule then which we seeke at this time is to be gathered from the nature of the acts of the minde 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 minde ●● 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 owne inward properties and made answerable unto the end wherefore they ought to reflect one upon another Where I observe that to finde 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 severall 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 goodnesse 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 irrationall void of understanding Now then to lay open the Acts of a mans minde it is not possible except we know what a man and what his minde is By a m●●●●●… conceive this creature which we 〈◊〉 our selves to be ●s we 〈◊〉 distinguished from all other living and ani●●ll things by the frame of our body and of our soule which the Scripture saith was made after the image of God which image of God since we have lost it is now unknowne unto nature and there fore by the use of naturall reason no man can know himselfe 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 nostrills we are become a livi●● s●●le and ●●at God made us thus after his owne image that we should under 〈◊〉 as his substitutes bearing his image and likenesse in this world have Dominion over all the rest of the creatures which are therein I say the Scripture having taught us this much wee have by this doctrines new principle of knowledge whereby to discer●e our selves 〈◊〉 〈◊〉 are and what our minde 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 Scripturall truth I conceive man and his minde to be viz. a spirit a soule and a body joyned together in the powers of an eternall rationall and sensuall 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 sensuall some are rationall and some are spirituall The sensuall arise from the body and its outward or inward senses the rationall arise from the faculties of the naturall soule in the imagination of the minde in the memory in the discerning and judging faculties and in the will The spirituall arise from the conscience bearing witnesse of the will of God and of our agreement or disagreement with the same By which you see what is called the minde of man whose acts we should regulate viz. The living faculty of the spirit dwelling in the conscience and of the rationall soule dwelling in the will and understanding As concerning the sensuall life wherein we differ not from beasts we make it no part of the minde of man although wee hold not that man hath more soules then one or that these Acts of the sensuall life are to be neglected and no way brought under a Rule but we affirme both that the soule 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 minde Thus then we see what the Acts of the minde of man are and

thoughts aright and whosoever walketh by this Rule hee may expect that in seeking the Kingdome of God other things shall be added unto him according to the promise of Christ Mat. 6. 33. Now because I labour in the wayes of my calling and in all the Meditations which I use to propose unto others to draw mens thoughts unto this rule therefore although none doth contradict the proposalls which I make yet I finde that they are not much relished because most men even of this Calling wherein I live seek not truly that which is spirituall but rather that which is temporall either in a rationall or sensuall 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 spirituall And this is the cause why I cannot sinde a Patron for my worke because I doe not set my minde to serve ends and particular interests unto which all parties now adayes are wedded and can relish nothing but what is lubordinate thereunto This then is the combate which I have to fight with the spirits of men namely to bring them from their private Aimes to a true generall good wherein the glory of God and the salvation of soules 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 joyne with me therein to further the publike good whereat I aime For except mens aime concur there can be no reall conjunction of endeavours And it is not lawfull for me to leave my aime and way of meditation to serve inferiour ends and seeing they cannot raise their thoughts to walke 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 mens eyes to see that they weary themselves for vanity and wander in the foolishnesse of troublesome councels so long as they follow not these grounds of meditation For all the plots and purposes of men meerly rationall though never so plausibly and strongly laid will vanish when the Kingdome of God draweth neer which is now at hand and then nothing but what is truly universall and spirituall shall remain If then we do not intend to lose our labour and be frustrate of our reward we should sow to the Spirit by a sound way of spirituall 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 generall Principles of meditation by the grace of God may be usefull 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 disquirie of doubtfull matters as well rationall and humane as spirituall 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 rationall faculty which is subservient unto the Spirit by which deceits may be prevented and mistakes discovered that a spirituall 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 cleerly give us a rule by which we are to reflect upon our selves in spirituall 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 chiefly these First concerning the sense of the Holy Scriptures which are the dictates of the Holy Ghost we finde that many doubts do arise in the minds of Interpreters which without a certain rule cannot be resolved Therefore concerning Scripturall 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 minde may be more free and needs not be bound up as in Scripturall meditation to the dictates of anothers meaning the rules are of two sorts some for Theoreticall some for practicall meditations and both these are either in humane or divine objects The Theory of humane objects may have rules to direct the mind to sinde out hidden truths in naturall things The Practicall meditations of humane matters require rules discovering the wayes of prudency by which the best course of doing lawfull businesses may be found out and followed The Theory of divine objects must wholly be Scripturall therefore all the rules which can be delivered to direct the mind to sind out hidden truths of this kind must be consequences of that analyticall doctrine which doth relate to the matters and mysteries of the Text. Lastly the practicall meditations of the spirituall 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 it self 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 intentivenesse which is requisite in the elaborating of so weighty matters time and leasure 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 then I shall be found according to the ability which it hath pleased God to grant unto me ready and desirous to apply my self thereunto for your edisication as being in truth Your most affectionate and faithfull servant in Christ J. Dury FINIS