Defense from the Imputation of Self Contradiction by Daniel Cawdry, Title page – To the reader

Defense from the Imputation of Self Contradiction by Daniel Cawdry · Title page – To the reader

A DEFENCE Of Mr. JOHN COTTON From the imputation of SELFE CONTRADICTION, charged on him by Mr. DAN: CAVVDREY Written by himselfe not long before his death. Whereunto is prefixed, an Answer to a late Treatise of the said Mr. CAVVDREY about the nature of SCHISME. BY JOHN OWEN: D: D:

foreign,

Tit. 1. 7.

OXFORD, Printed by H: HALL; for T. ROBINSON. 1658.

p. 3CHRISTIAN READER,

I have not much to say unto thee, concerning the insuing Treatise; it will speake for it selfe with all impartiall men; much lesse shall I insist on the commendation of it's Authour, who also being dead foreign; and will be so I am perswaded, whilest Christ hath a Church upon the Earth; The Treatise it selfe was written sundry yeeres agoe, immediately upon the publishing of M^r Cawdryes Accusation against him; I shall not need to give an account whence it hath been, that it saw the light no sooner; it may suffice, that in mine own behalfe and of others, I doe acknowledge that in the doing of sundry things seeming of more importance, this p. 4ought not to have been omitted; The judgment of the Authour approving of this vindication of himselfe as necessary, considering the place he held in the Church of God, should have been a rule unto us, for the performance of that duty, which is owing to his worth and piety, in doing and suffering for the Truth of God. It is now about 7 months agoe, since it came into my hands; and since I ingaged my selfe into the publication of it, my not immediate proceeding therein, being sharply rebuked by a fresh charge upon my selfe from that hand, under which this worthy Person so farre suffered, as to be necessitated to the ensuing defensative, I have here discharged that ingagement. The Author of the charge against him, in his Epistle to that against me, tel's his Reader, that it is thought that it was intended by another (and now promised by my selfe) to be published to cast a Slurre upon him; so are our intentions judged, so our wayes, by thoughts and reports; Why a Vindication of M^r Cotton should p. 5cast a slurre upon M^r Cawdry I know not; Is he concern'd in Spirit or Reputation in the Acquitment of an holy, reverend Person now at rest with Christ, from imputations of inconstancie and selfe contradiction? Is there not roome enough in the world, to beare the good names of M^r Cotton and M^r Cawdry? but that if one be vindicated the other must be slurred? He shall find now by experience, what assistance he found from him who loved him, to beare his charge, and to repell it, without any such reflection on his Accuser, as might savour of an intention to slurre him; mala mens, malus animus; the measure that men feare from others, they have commonly meted out unto them before hand; He wishes those that intend to rake in the ashes of the dead, to consider whether they shall deserve any thankes for their labour. How the covering of the dead with their own comely garments, comes to be a raking into their ashes, I know not; His name is alive, though he be dead; It was that, not his person, that was attempted p. 6to be wounded, by the charge against him; to powre forth that balme for it's healing, now he is dead, which himselfe provided whilest he was alive, without adding or diminishing one syllable, is no rakeing into his ashes; and I hope the foreign of the Reverend Authour, will not allow him to be offended, that this friendly office is performed to a dead Brother; to publish this his defence of his own innocency, written in obedience to a prime dictate of the law of Nature, against the wrong which was not done him in secret.

But the intendment of this prefatory discourse, being my own concernment, in reference to a late tract of M^r Cawdries, bearing in it's Title and Superscription, a vindication from my unjust clamours and false aspersions; I shall not detaine the Reader with any farther discourse of that, which he will find fully debated in the insuing Treatise it selfe; but immediately addresse my selfe to that, which is my present peculiar designe; By what wayes and meanes the p. 7difference betwixt us is come to that issue wherein now it stands stated, in the expressions before mentioned, I shall not need to repeat. Who first let out those waters of strife, who hath filled their streames with bitternesse, clamour & false aspersions, is left to the judgment of all, that feare the Lord, who shall have occasion at any time to reflect upon those discourses; How ever it is come to passe, I must acknowledge that the state of the Controversy betweene us is now degenerated into such an uselesse strife of words, as that I dare publickly owne engagemēts into studies of so much more importance unto the interest of truth, Piety, and literature, as that I cannot with peace in my own retirements, be much farther conversant therein. Only whereas I am not in the least convinced, that M^r Cawdry hath given satisfaction to my former Expostulations, about the injuries done me in his other Treatise, and hath evidently added to the number and weight of them in this, I could not but lay hold of this opportunity given, by my p. 8discharging a former promise, once more to remind him of some miscarriages, exceedingly unbecomeing his profession and calling; which I shall doe in a briefe review of his Epistle and Treatise. Upon the consideration whereof, without charging him or his way with schisme, in great letters on the Title-page of this book, I doubt not but it will appear, that the guilt of the crime he falsly, unjustly, & uncharitably chargeth upon others, may be laid more equitably at his own door; and that the shortnesse of the covering to hide themselves, used by him and others from the inquisition made after them for schisme, upon their own principles, will not be supplyed by such outcryes as those he is pleased to use after them, who are least of all men concerned in the matter under contest, there being no solid medium, whereby they may be impleaded. And in this discourse, I shall, as I suppose, put an end to my engagement in this controversy; I know no man whose patience will inable him to abide alwayes in the consideration of p. 9things to so little purpose; were it not that men beare themselves on high by resting on the partiall adherence of many to their dictates, it were impossible they should reape any contentment in their retirements from such a management of Controversies as this; Independency is a great schisme, it hath made all the divisions amongst us, Brownists, Anabaptists, and all sectaries are Independents; they deny our Ministers and Churches, they seperate from us, all errors come from among them, this I have been told, and that I have heard, is the summe of this Treatise; who they are of whom he speakes, how they came into such a possession of all Church state in England, that all that are not with them are Schismatickes; how de jure, or de facto, they came to be so instated; what claime they can make to their present stations, without schisme, on their own principles; whether granting the Church of England as constituted when they and we begun that, which we call Reformation, to p. 10have been a True instituted Church they have any Power of rule in it, but what hath been got by violence; what, that is purely theirs, hath any pretence of establishment, from the scripture, antiquity, and the lawes of this land? I say with these and the like things, which are incumbent on him to cleare up, before his Charges with us will be of any value, our Authour troubleth not himselfe. But to proceed to the particulars by him insisted on.

1. He tels the Reader in his Epistle, that his unwillingnesse to this rejoinder was heightned by the Necessity he found, of discovering some personall weaknesses and forgetfulnesses in me, upon my deny all of some things which were known to be true, if he should proceed therin; for what he intimates of the unpleasantnesse that it is to him, to discover things of that importance in me, when he professeth his designe to be to impaire my Authority, so far that the cause I own may receive no countenance thereby; I leave it to him, who will one day reveale the secrets of all p. 11hearts, which at present are open and naked unto him; but how I pray are the things by me denyed known to be true? seeing it was unpleasant and distastfull to him to insist upon them, men might expect that his Evidence of them, was not only open, cleare, undenyable, and manifest as to it's truth, but cogent as to their publication; The whole insisted on is, if there be any truth in reports; hic nigrae succus loliginis, haec est aerugo mera; Is this a bottome for a Minister of the Gospel to proceed upon, to such charges as those insinuated; is not the course of Nature set on fire at this day, by reports? is any thing more contrary to the royall law of charity, than to take up reports as the ground of charges and accusations? Is there any thing more unbecoming a man, laying aside all considerations of christianity, than to suffer his judgment to be tainted, much more his words, and publick expressions in charging, & accusing others to be regulated by reports? and whereas we are commanded to speak evill of no man, may we not on this p. 12ground, speak evill of all men, and justify our selves by saying it is so, if reports be true? the Prophet tel's us, that a combination for his defaming and reproach was managed among his Adversaries, Jer. 20. 10. I have heard the defaming of many, feare on every side, report say they, and we will report it; if they can have any to goe before them in the Transgression of that Law, which he who knowes how the tongues of men are set on fire of Hell, gave out to lay a restraint upon them, thou shalt not raise a false report, Exod. 23. 1. They will second it, and spread it abroad to the utmost, for his disadvantage and trouble; Whether this procedure of our Reverend Authour, come not up to the practice of their designe, I leave to his own conscience to judge. Should men suffer their Spirits to be heightned by provocations of this nature, unto a recharge from the same offensive dunghill of reports, what monsters should we speedily be transformed unto? but this being far frō being the only place wherein appeale p. 13is made to reports and hearesayes by our Authour, I shall have occasion in the consideration of the severals of them, to reassume this discourse. For what he addes about the space of time wherein my former reply was drawn up, because I know not whether he had heard any report insinuated to the contrary to what I affirmed, I shall not trouble him with giving evidence thereunto: but only adde that here he hath the product of halfe that time, which I now interpose upon the review of my transcribed papers: Only whereas it is said that Mc Cawdry is an antient man; I cannot but wonder he should be so easy of beliefe; Arist. Rhetor. lib. 2. c. 18. tel's us, foreign, and not apt to believe; whence on all occasions of discourse foreign; but he believes all that comes to hand with an easy Faith, which he hath totally in his own power, to dispose of at pleasure. That I was in passion when I wrote my review is his judgment; but this is but man's day; we are in expectation of p. 14that, wherein the world shall be judged in righteousnesse; it is to possible that my spirit was not in that frame in all things, wherein it ought to have been; but that the Reverend Authour knowes not; I have nothing to say to this, but that of the Philosopher— foreign, Epic. Cap. 48. Much I confesse, was not spoken by me (which he afterwards insisteth on) to the Argumentative part of his booke, which as in an answer I was not to looke for, so to find, had been a difficult taske. As he hath nothing to say, unto the differences among themselves both in judgment and practice, soe how little there is, in his recrimination of the differences among us, as that one and the same man differeth from himselfe, which charge he casts upon M^r Cotton and my selfe, will speedily be manifested to all impartiall men. For the Treatise it selfe whose consideration I now proceed unto, that I may reduce what I have to say unto it, unto the bounds intended p. 15in confining my defensative unto this Preface to the treatise of another, I shall referre it unto certaine Heads, that will be comprehensive of the whole, and give the Reader a cleare and distinct view thereof.

I shall begin with that which is least handled in the two bookes of this Reverend Author, though the summe of what was pleaded by me in my Treatise of Schisme. For the discovery of the true nature of Schisme, and the vindication of them who were falsly charged with the crime thereof, I layd downe two Principles as the foundation of all that I Asserted in the whole cause insisted on; which may briefly be reduced to these two Syllogismes.

1. If in all and every place of the new Testament where there is mention made of Schisme, name, or thing, in an Ecclesiasticall sence; there is nothing intended by it, but a divisiō in a particular Church; then that is the proper Scripture notion of Schisme in the Ecclesiasticall sence; but in all and every place &c: ergo, p. 16The Proposition being cleare and evident in it's own light, the Assumption was confirmed in my Treatise, by an induction of the severall instances that might any way seeme to belong unto it.

My second principle was raised upon a concession of the generall nature of Schisme restrained with one necessary limitation and amounts unto this Argument.

If Schisme in an Ecclesiasticall sense, be the breach of an Union of Christ's institution, then they who are not guilty of the breach of any union of Christ's Institution, are not guilty of Schisme; but so is Schisme, Ergò,

The Proposition also of this Syllogisme with it's inference being unquestionable, for the confirmation of the Assumption I considered the nature of all Church Union as instituted by Christ, and pleaded the innocency of those whose defence in several degrees I had undertaken, by their freedome from the breach of any Church Union. Not finding the Reverend Authour in his first answer to speake clearely p. 17and distinctly to either of those principles, but to proceed in a course of perpetual diversion, from the thing in question, with reflections, charges &c: All rather I hope out of an unacquaintednesse with the true nature of argumentation, than any perversenesse of spirit, in cavilling at what he found he could not answer; I earnestly desired him in my review that we might have a faire and friendly meeting, personally to debate these principles which he had undertaken to oppose, and so to prevent trouble to our selves and others, in writing and reading things remote from the merit of the cause under agitation; what returnes I have had hereto, the Reader is now acquainted withall, from his rejoinder, the particulars where of shall be farther enquired into afterward.

The other parts of his two bookes consist in his charges upon me, about my Judgment in sundry particulars, not relating, in the least that I can as yet understand, unto the Controversy in hand; As to his excursions, about Brownists, p. 18Anabaptists Seekers; rending the peace of their Churches, seperating from them, the errours of the Seperatists, and the like, I cannot apprehend my selfe concerned to take notice of them; to the other things an Answer shall be returned, and a defence made, so farre as I can judge it necessary. It may be our Author seekes a Releife from the Charge of Schisme that lyes upon him and his party (as they are called) from others, by mannaging the same charge against them, who he thinkes will not returne it upon them: but for my part, I shall assure him that were he not in my judgment more acacquitted upon my principles than upon his owne, I should be necessitated to stand upon even termes with him herein; but to have advantages from want of charity, as the Donatists had against the Catholickes, is no Argument of a Good cause.

In the first Chapter there occurs not any thing of reall difference as to the cause under agitation, that should require a review, being spent wholy in p. 19things foreign. And therefore I shall briefly animadvert on what seemes of most concernment therein, in the manner of his procedure. His former discourse, and this also consisting much of my words perverted by adding in the close something that might wrest them to his owne purpose, he tels me in the beginning of his third Chapter, that this is to turne my testimony against my selfe, which is, as he saith, and allowed way of the clearest victory, which it seemes he aimeth at; but nothing can be more remote from being defended with that pretence than this his way of proceeding. 'Tis not of urging a Testimony from me, against me, that I complained, but the perverting of my words, by either heading, or closeing of them with his owne, quite to other purposes than those of their owne intendment: a way whereby any man may make other mens words to speake what he pleaseth; as M^r Biddle hy his leading questions, and knitting of Scriptures to his expressions in them, makes an appearance of constraining p. 20the word of God to speake out all his Socinian blasphemies.

In this course he still continues; and his very entrance gives us a pledge of what we are to expect in the processe of his management of the present businesse; whereas I had said, that considering the various interests of parties at difference, there is no great successe to be promised by the management of Controversies, though with never so much evidence and conviction of truth; to the repetition of my words he subjoines the instance of Sectaries, not restrained by the clearest demonstration of truth; not weighing how facile a taske it is, to supply Presbyterians in their room; which in his account is, it seemes, to turne his testimony against himselfe, & as he somewhere phraseth it, to turne the point of his sword into his owne bowels; but, nobis non licet esse tam disertis; neither do we here, either learne or teach any such way of disputation.

His following leaves are spent for the most part in slighting the Notion of p. 21Schisme by me insisted on, and in reporting my arguments for it (p. 8, 9, 12.) in such a way and manner, as argues that he either never understood them, or is willing to pervert them. The true nature and importance of them I have before laid downe, and shall not now againe repeat: Though I shall adde that his frequent repetition of his disproving that principle, which it appeares, that he never yet contended with all, in its Full strength, brings but little advantage to his cause, with persons whose interest doth not compell them to take up things on trust. How well he cleares himselfe from the charge of reviling and useing opprobrious reproachful termes, although he professe himselfe to have been astonished at the charge, may be seen in his justification of himselfe therein. pag. 16, 17, 18, 19. with his reinforceing every particular expression instanced in; and yet he tels me, for inferring that he discovered sanguinary thoughts in reference unto them whose removall from their native soyle into the wildernesse, he p. 22affirmes, England's happinesse would have consisted in, that he hath much adoe to forbeare once more to say the Lord rebuke thee: for my part, I have received such a satisfactory tast of his spirit and way, that as I shall not from henceforth desire him to keep in any thing, that he can hardly forbeare to let out, but rather to use his utmost liberty; so I must assure him that I am very little concerned, or not at all, in what he shall be pleased to say, or to forbeare for the time to come; himselfe hath freed me of that concernment.

The first particular of value insisted on, is his charge upon me for the deniall of all the Churches of England to be true Churches of Christ, except the Churches gathered, in a Congregationall way: Having frequently and without hesitation charged this opinion upon me in his first answer, knowing it to be very false, I expostulated with him about it in my Reveiw. Insteed of accepting the satisfaction tendered in my expresse deniall of any such thought or perswasion, or tendering any satisfaction as to the wrong p. 23done me, he seekes to justify himselfe in his charge, and so persisteth therein. The Reasons he gives of his so doing are not unworthy a little to be remarked.

The first is this; He supposed me to be an Independent, and therefore made that charge; the consequent of which supposition is much to weake, to justify this Reverend Authour in his Accusation; doth he suppose that he may without offence, lay what he please to the charge of an Independent? but he saith secondly, that he tooke the word Independent, generally, as comprehending Brownists, & Anabaptists, and other Sectaries: But herein also he doth but delude his owne conscience, seeing he personally speakes to me and to my designe in that booke of Schisme, which he undertook to confute; which also removes his third intimation, that he formerly intended any kind of Independency, &c: the rest that follow are of the same nature, and however compounded will not make a salve to heale the wound made in his reputation by his own weapon; for the p. 24learned Author, called vox populi, which he is pleased here to urge? I first question whither he be willing to be produced to maintaine this Charge; and if he shall appeare; I must needs tell him, (what he here questions whether it be so, or no) that he is a very lyar. For any principles in my Treatise, whence a denyall of their Ministers and Churches may be regularly deduced, let him produce them if he can; and if not, acknowledge that there had been a more Christian and ingenious way of coming off an ingagement into that charge, then that by him chosen to be insisted on; animos & ir am ex crimine sumunt. And againe we have vox populi cited on the like occasion, pag. 34; about my refusall to answer whither I were a Minister or not; which as the thing it selfe of such a refusal of mine on any occasion in the world, (because it must be spoken) is purum putum mendacium, so it is no truer, that, that was vox populi at Oxford which is pretended; that which is vox populi, must be publicke: publicum was once p. 25populicum; now setting aside the whispers, of it may be two or three Ardelio's, notorious triflers, whose lavish impertinency, will deliver any man from the danger of being slandered by their tongues, and there will be little gound left for the report, that is fathered on vox populi: And I tell him here once againe (which is a sufficient answer indeed to his whole first Chapter) that I doe not deny Presbyterian Churches to be true Churches of Jesus Christ, nor the ministers of them to be true ministers, nor doe maintaine a nullity in their Ordination as to what is the proper use and end of Ordination, (takeing it in the sense, wherin by Vid. Gerard. loc. Com. de Minist. Ecclesiast. Sect. 11. 12.them it is taken,) though I think it neither administred by them in due order, nor to have in it selfe that force and efficacy, singly considered, which by many of them is ascribed unto it. Thus much of my judgment I have publiquely declared long agoe, and I thought I might have expected from persons Professing Christianity, p. 26that they would not voluntarily engage themselves into an opposition against me, and waveing my judgment which I had constantly published and preached, have gathered up reports from private and table discourses, most of them false and untrue, all of them uncertaine, the occasions and coherences of those discourses from whence they have been raised and taken, being utterly lost, or at present by him wholly omitted. His following excursions about a successive ordination from Rome, wherein he runnes crosse to the most eminent lights of all the Reformed Churches, and their declared Judgments, with practise in reordaining those who come unto them with that Romane stampe upon them, I shall not further interest my selfe in, nor think my selfe concerned so to doe, untill I see a satisfactory answer given unto Beza and others in this very point; and yet I must here againe professe, that I cannot understand that distinction of deriveing ordination from the Church of Rome, but not from the Roman Church. Let him but seriously peruse these ensuing p. 27words of Beza, and tell me whither he have any ground of a particular quarrell against me upon this account.

Sed praeterea quaenam ista est quaeso ordinaria vocatio, quam eos habuisse dicis, quos Deus paucis quibusdam except is, excitavit? Certe papistica. Nam haec tua verba sunt; Hodie si episcopi Gallicanarum ecclesiarum se & suas ecclesias à tyrannide Episcopi Romani vindicare velint, & eas ab omni idololatria & superstitione repurgare, non habent opus alia vocatione ab ea quam habent. Quid ergo? Papisticas ordinationes, in quibus neque morum examen praecessit, neque leges ullae servatae sunt inviolabiliter ex divino jure in electionibus & ordinationibus praescriptae, in quibus puri etiam omnes canones impudentissime violati sunt: quae nihil aliud sunt, quam foedissima Romani prostibulin undinatio, quavis meretricum mercede, quam Deus templo suo inferri prohibuit, inquinatior: quibus denique alii non ad praedicandum sed pervertendum evangelium: alii non ad docendum, sed adrursus sacrificandum, & ad abominandum foreign p. 28sunt ordinati, usque adeo firmas tecum esse censebimus, ut quoties tali cuipiam pseudoepiscopo, Deus concesserit ad verum Christianismum transire omnis illa istiusmodi ordinationis impuritas simul expurgata censeatur? Imo quia sic animum per Dei gratiam mutavit, quo ore, quo pudore, qua conscientia papismum quidem detestabitur, suam autem inordinatissimam ordinationem non ejurabit? aut si, ejuret, quomodo ex illius jure auctoritatem dicendi habebit. Nec tamen nego quin tales, si probe doctrinam veram tenere, si honest is moribus praediti, si ad gregem pascendum apti comperiantur, ex pseudoepiscopis novi pastores, legitime designentur; Thus he; who was thought then to speake the sense of the Churches of Geneva and France; in his book against Saravia about the diverse orders of Ministers in the Church:

His plea for the Church-Authority of the Pope, notwithstanding his being an Idolater, a murderer, theman of sinne an adversary of Christ; because a Civill magistrate doth not by any morall Crime p. 29or those whereof the Pope is guilty, loose his jurisdiction and Authority, considering the different principles, grounds, ends, laws, Rules, priviledges of the Authority of the one, and the other, and the severall tenures, whereby the one doth hold, and the other pretends to hold his power, is brought in to serve the turne in hand, and may be easily layd aside?

And when he shall manifest, that there is appointed by Christ, one single High-Preist or Prelate in the house of God the whole Church; and that office to be confined to one nation, one blood, one family, propagated by naturall generation, without any provision of reliefe by any other way, person or family in case of miscarriage; and when he shall have proved that such an officer as the Pope of Rome, in any one particular that constituteth him such an officer, was once instituted by Christ, I shall farther attend unto his Reason for his Authority from that of the High-Priests among the Jewes, which was not lost as to it's p. 30continuance in the family of Aaron notwithstanding the miscarriage of some individuall Person vested therewithall; In the close of the Chapter he reassumes his charge of my renouncing my owne Ordination which with great confidence, and without the least scruple, he had asserted in his Answer; of that assersion he now pretends to give the Reasons, whereof the first is this.

1. The world lookes on him as an Independent of the highest note; therefore he hath renounced his ordination; and therefore I dare to say so. So much for that reason. I understand neither the Logick nor morality of this first Reason.

2. He knowes from good hands that some of the Brethren have renounced their Ordination; therefore he durst say positively that I have renounced mine. Prov. 12. 18.

3. He hath heard that I disswaded others from their ordination, and therefore he durst say I renownced my owne; and yet I suppose he may possibly disswade p. 31some from Episcopall Ordination: but I know it not, no more than he knowes what he affirmes of me which is false.

4. He concludes from the principles in my book of Schisme; because I said that to insist upon a succession of ordination from Anti-Christ and the Beast of Rome would if I mistake not keep up in this particular what God would have pulled down, therefore I renounced my ordination; when he knowes that I avowed the validity of ordination on another account.

5. If all this will not doe,, he tels me of something that was said at a publique meeting (at dinner it seemes) with the Canons of Chhist-Church, viz: that I vallued not my ordination by the Bishop of Oxford any more than a crum upon my trencher; which words whether ever they were spoken or no, or to what purpose, or in reference to what Ordination, (I meane of the two orders) or in what sense, or with what limitation, or as part of what discourse, or in comparison of what else, or whither solely in refference p. 32to the Roman succession, in which sense I will have nothing to doe with it, I know not at all; nor will concerne my selfe to enquire; being greatly ashamed to find men professing the Religion of Jesus Christ, so farre forgetfull of all common Rules of civility and principles of humane society, as to insist upon such vaine groundlesse reports as the Foundations of accusations against their Brethren! nor doe I believe that any one of the Reverend Persons quoted will owne this information; although I shall not concerne my selfe to make enquiry into their memories concerning any such passage or discourse.

Much reliefe for the future against these and the like mistakes may be afforded from an easy observation of the different senses wherein the terme of Ordination is often used; it is one thing when it is taken largely for the whole appointment of a man to the ministry; in which sense I desire our Authour to consider what is written by Beza among Reformed, and Gerhard among the Lutheran p. 33Divines; to omit innumerable others; another thing when taken for the imposition of hand, whither by Bishops or Presbyters; concerning which single Act, both as to its order, & efficacy, I have sufficiently delivered my judgment, if he be pleased to take notice of it. I feare indeed that when men speak of an ordained ministry; which in its true and proper sense I shall with them contend for, they often relate only to that solemnity, restraining the authoritative making of ministers singly thereunto; contrary to the intention and meaning of that expression, in Scripture, antiquity, and the best reformed Divines, both Calvinists, and Lutherans; and yet it is not imaginable how some men prevaile by the noise and sound of that Word, upon the prejudiced minds of partiall unstudied men. A litle time may farther manifest, if it be not sufficiently done already; that another account is given of this matter, by Clemens, Tertullian, Cyprian, Origen, Justin Martyr, and generally all the first writers of Christians; p. 34besides the Counsels of old & late, with innumerable Protestant Authors of the best note to the same purpose.

This I say is the ground of this mistake; whereas sundry things concurre to the calling of Ministers, as it belongs to the Church of God, the ground and pillar of truth, the spouse of Christ, Psal. 45. and mother of the family, or she that tarryeth at home, Psal. 68. unto whom all ministers are stewards, 1 Cor. 4. 1. even in that house of God, 1 Tim. 3. 15. and sundry qualifications are indispensably previously required in the persons to be called; overlooking the necessity of the qualifications required, and omitting the duty and authority of the Church, Acts 1. 15. Acts 6. 2. 13. 2. 14. 22. the Act of them who are not the whole Church, Ephes. 4. 11, 12. but only a part of it, 1 Cor. 3. 21. 2 Cor. 1. 24. 1 Pet. 5. 3. as to ministry, consisting in the approbation and solemne confirmation, of what is supposed to go before, hath in some mens language, gotten the name of ordination, and an interpretation p. 35of that name to such an extent, as to enwrap in it, all that is indispensably necessary to the constitution or making of ministers; so that where that is obtained, in what order soever, or by whom soever administred, who have first obtained it themselves, there is a lawfull and sufficient calling to the ministry. Indeed, I know no errour, about the institutions of Christ, attended with more pernitious consequences to the Church of God, then this; should it be practised, according to the force of the principle its selfe. Suppose six, eight, or ten men, who have themselves been formerly ordained; but now perhaps, not by any ecclesiasticall censure, but by an act of the civill magistrate, are put out of their places, for notorious ignorance and scandall; should concurre and ordaine an hundred ignorant and wicked persons like themselves, to be ministers: must they not on this Principle be all accounted ministers of Christ, and to be invested with all ministeriall power; and so be enabled to propagate p. 36their kind to the end of the world; and indeed why should not this be granted, seeing the whole bulke of the papall ordination is contended for as valid; whereas it is notoriously knowne, that sundry Bishops among them (who perhaps received their own ordination as the reward of a whore) being persons of vitious lives, and utterly ignorant of the Gospell, did sustaine their pompe and sloth, by selling holy orders as they called them, to the scum and refuse of men; but of these things, more in their proper place.

Take then Reader, the substance of this chapter; in this briefe recapitulation.

1. He denies our Churches to be true Churches, and our Ministers true Ministers.

2. He hath renounced his owne ordination.

3. When some young men came to advise about their ordination he diswaded them from it.

4. He saith he would maintaine against p. 37all the Ministers of England, there was in Scripture no such thing as Ordination.

5. That when he was chosen a Parliament man he would not answer whether he was a Minister or not; all which are notoriously untrue, and some of them, namely the two last, so remote from any thing to give a pretence or colour unto them, that I question whether Satan have impudence enough to owne himselfe their Author; and yet from hearesayes, reports, rumours, from table talk, Vox populi, and such other grounds of Reasoning this Reverend Author hath made them his owne, and by such a charge, hath I presume, in the judgment of all unprejudiced men, discharged me from further attending to what he shall be prompted from the like principles to divulge, for the same end and purposes, which hitherto he hath managed, for the future. For my judgment about their ministry, and Ordination, about the nature and efficacy of Ordination, the state and power of particular Churches, my owne p. 38station in the ministry, which I shall at all times through the grace and assistance of our Lord Jesus Christ, freely justify against men and devills, it is so well knowne, that I shall not need here further to declare it: for the true nature and notion of Schisme, alone by me enquired after, in this chapter, as I said, I find nothing offerd thereunto: only whereas I restrained the Ecclesiasticall use of the word Schisme to the sense wherein it is used, in the places of Scripture, that mention it with relation to Church affaires, which that it ought not to be so, nothing but asseverations to the contrary are produced to evince; this is interpreted, to extend to all that I would allow as to the nature of Schisme it selfe, which is most false; though I said if I would proceed no farther, I might not be compelled so to do, seeing in things of this nature we may crave allowance to think and speak with the Holy Ghost: However, I expressely comprised in my proposition all the places wherein the nature of Schisme is delivered under p. 39what termes or words soever. When then I shall be convinced, that such discourses as those of this Treatise, made up of diversions into things wholy forraigne to the inquiry by me insisted on, in the investigation of the true notion and nature of Schisme, with long talkes about Anabaptists, Brownists, Sectaries, Independents, Presbyterians, Ordination, with charges and reflections grounded on this presumption, that this Author and his party, (for we will no more contend about that expression) are in solidum possessed of all true and orderly Church state in England, so that whosoever are not of them, are Schismaticks, and I know not what besides, he being —Gallinae filius albae nos viles pulli nati infelicibus ovis; I shall farther attend unto them. I must farther adde that I was not so happy as to foresee that because I granted the Roman Party before the Reformation to have made outwardly a profession of the Religion of Christ, although I expressed them to be really a party combined p. 40together, for all ends of wickednesse, and in particular for the extirpation of the true Church of Christ in the world, having no state of union but what the Holy Ghost calls Babilon in opposition to Syon, our Reverend Author would conclude as he doth pag. 34. that I allowed them to be a true Church of Christ; but it is impossible for wiser men then I, to see farre into the issue of such discourses; and therefore we must take in good part what doth fall out; and if the Reverend Author, insteed of having his zeale warmed against me, would a little bestirre his abilities, to make out to the understandings and consciences of uninterested men, that All ecclesiasticall power being vested in the Pope and Councills, by the consent of that whole combination of men called the Church of Rome, and flowing from the Pope in its execution to all others; who in the derivation of it from him, owned him as the immediate fountaine of it, which they sware to maintaine in him, and this in opposition to all Church power in any p. 41other persons whatsoever; it was possible that any power should be derived from that combination, but what came expressely from the fountaine mentioned. I desire our Author would consider the frame of spirit that was in this matter, in them, who first laboured in the worke of Reformation, and to that end peruse the stories of Lasitius, and Regenuolscius about the Churches of Bohemia, Poland, and those parts of the world, especially the latter from pag. 29. 30. and forward. And as to the distinction used by some, between the Papacy, and the Church of Rome, which our Author makes use of to another purpose, then those did, who first invented it, (extending it only to the consideration of the possibility of salvation for individuall persons living in that communion before the Reformation) I hope he will not be angry if I professe my disability to understand it. All men cannot be wise alike; if the Papacy comprise the Pope, and all Papall Jurisdiction and power, with the p. 42subjection of men thereunto, if it denote all the Idolatries, false worship, and heresies of that society of men; I do know that all those are confirmed by Church Acts of that Church: and that in the Church Publick sense of that Church, no man was a member of it but by virtue of the union that consisted in that Papacy, it being placed alwaies by them in all their definitions of their Church; as also hat there was neither Church Order, nor Church Power, nor Church Act, nor Church confession, nor Church Worship amongst them, but what consisted in that Papacy.

Now because nothing doth more frequently, occurre then the objection of the difficulty in placing the dispensation of baptisme on a sure foot account, in case of the rejection of all authoritative influence from Rome into the ministry of the Reformed Churches, with the insinuation of a supposition of the nonbaptization of all sutch, as derive not a title unto it, by that meanes, they who do so being supposed to stand upon an p. 43unquestionable foundation, I shall a little examine the grounds of their security, and then compare them with what they have to plead, who refuse to acknowledg the deriving any sap or noushriment from that rotten corrupt stock.

It is I suppose, taken for granted, that an unbaptized person can never effectually baptize, let him receive what other qualifications soever that are to be superadded, or necessary thereunto. If this be not supposed the whole weight of the objection improved by the worst supposition that can be made, falls to the ground. I shall also desire in the next place, that as we cannot make the Popish baptisme, better then it is, so that we would not plead it to be better, or any other, then they professe it to be; nor pretend, that though it be rotten or null in the foundation, yet by continuance and time it might obtaine validity and strength. When the claime is by succession from such a stock or root, if you suppose once a totall intercision in the succession from that stock or root, there p. 44is an utter end put to that claime; let us now consider how the case is with them from whom this claime is derived.

1. It is notoriously knowne, that amongst them the validity of the sacraments depends upon the intention of the Administrator: It is so with them, as to every thing they call a sacrament: now to take one step backwards: that baptisme will by some of ours, be scarce accounted valid, which is not administred by a lawfull minister; suppose now that some Pope ordaining a Bishop in his stable to satisfy a Whore, had not an intention to make him a Bishop, which is no remote surmise; he being no Bishop rightly ordained, all the Priests by him afterwards consecrated, were indeed no priests, and so indeed had no power to administer any Sacraments, and so consequently the baptisme that may lye, for ought we know, at the root of that which some of us pretend unto, was originally absolutely null and void, and could never by tract of time, be made valid, or effectuall, for like a muddy fountaine, p. 45the farther it goes, the more filthy it is: or suppose that any Priest, baptizing one who afterwards came to be Pope from whom all Authority in that Church doth flow and is derived, had no intention to baptize him? what will become of all that ensues thereon.

It is endlesse to pursue the uncertainties, and intanglements, that insue on this head of account; and sufficiently easy it is to manifest, that whosoever resolves his interest in Gospell priviledges, into this foundation, can have no assurance of faith nay nor tolerably probable conjecture that he is baptized, or was ever made partaker of any ordinance of the Gospell. Let them that delight in such troubled waters, sport themselves in them: for my owne part, considering the state of that Church for some yeares if not Ages, wherein the fountaines of all Authority amongst them, were full of filth and blood, there Popes upon their owne confession being made, set up and pulled downe at the pleasure of vile, impudent domineering strumpets, and p. 46supplying themselves with officers all the world over of the same spirit, and stamp with themselves, and that for the most part for hire, being in the meane time all Idolaters to a man; I am not willing to grant, that their Good and upright intention is necessary to be supposed as a thing requisite unto my interest in any priviledge of the Gospell of Christ.

2. It is an ecclesiasticall determination of irrefragable Authority amongst them, that whosoever he be that administers baptisme, so he use the matter and forme, that baptisme is Good and valid and not to be reiterated: yea Pope Nicholas in his Resolutions and determinations upon the enquiry of the Bulgarians, (whose decrees are authentick and recorded in their Counsells, Tom: 2. Crabb: p. 144.) declares the judgment of that Church to the full: They tell him, that many in their Nation were baptized by an unknowne person, a Jew or a Pagan they knew not whether; and enquire of him, whether they were to p. 47be rebaptized or no; whereunto he answers; si in nomine S. S. Trinitatis, vel tantum in Christi nomine, sicut in Act is Apostolorum legimus, baptizati sunt, unum quippe idemque est, ut S. Ambrosius expressit, constat eos denuo non esse baptizandos: if they were baptized in the name of the Trinity or of Christ, they are not to be baptized againe. Let a blasphemous Jew or Pagan do it, so it be done the work is wrought, grace conveyed, and baptisme valid. The constant practise of women baptizing amongst them, is of the same import: and what doth M^r Cawdry think of this kind of Baptisme? Is it not worth the contending about, to place it in the derived succession of ours? who knowes but that some of these persons, baptized by a counterfeit impostor, on purpose to abuse and defile the institutions of our blessed Saviour, might come to be baptizers themselves, yea Bishops, or Popes; from whom all ecclesiasticall Authority was to be derived; and what evidence or certainty can any man have, that his p. 48baptisme doth not flow from this fountaine.

3. Nay upon the Generall account, if this be required as necessary to the administration of that ordinance, that he that doth baptize, be rightly and effectually baptized himselfe; who can in faith bring an infant to any, to be baptized, unlesse he himselfe saw that person rightly baptized.

As to the matter of Baptisme then, we are no more concerned, then as to that of Ordination; by what waies or meanes soever any man comes to be a minister, according to the mind of Jesus Christ; by that way and meanes he comes to have power for a due administration of that ordinance: concerning which state of things, our Author may do well to consult Beza in the place mentioned. Many other passages there are in this Chapter, that might be remarked, and a returne easily made according to their desert of untruth and impertinency; but the insisting on such things, lookes more like childrens playing p. 49at pushpin, then the management of a serious disputation: Take an instance, pag. 23. he seemes to be much offended with my commending him; and tells me, as Jerome said of Ruffinus, I wrong him with prayses; when yet the utmost I say of him is, that I had received a better character of him, then he had given of himselfe in his book, pag. 10. and that his proceeding was unbecoming his worth, gravity and profession, pag. 46. or so Grave and Reverend a person as he is reported to be, pag. 121. wherein it seemes I have transgressed the rule, foreign.

The businesse of his second Chapter is to make good his former charge of my inconstancy and inconsistency with my selfe as to my former and present Opinions, which he had placed in the Frontispiece of his other Treatise. The Impertinency of this Chapter had beene intolerable, but that the loose discourses of it are relieved by a scheme of my self-Contradictions in the close. His designe, he professeth, in his former discourse was p. 50not to blast my Reputation, or to cause my person to suffer, but to prevent the prevalency of my way by the Authority of my person, That is, it was not his intention, it was only his intention for such a purpose. I blesse my God I have good security through Grace, that whether he, or others like minded with himselfe, intend any such thing or no, in those proceedings of his and theirs, which seemed to have in their owne nature, a tendency thereunto, my reputation shall yet be preserved in that state and Condition, as is necessary to accompany me in the duties and workes of my Generation, that I shall through the hand of God be called out unto; And therefore being prepared in some measure, to go through good report and bad report, I shall give him assurance, that I am very litle concerned in such attempts, from what ever intention they do proceed; Only I must needs tell him, that he consulted not his owne reputation with peaceable godly men, what ever else he omitted, in the ensuing Comparing p. 51of me to the seducers in Jude, called wandring Planets, for their inconstancy and inconsistency with themselves, according to the exposition that was needfull for the present turne.

But seeing the Scheme at the close must beare the weight of this charge, let us briefly see what it amounts unto; and whether it be a sufficient basis of the sustruction, that is raised upon it; Hence it is, that my inconsistency with my selfe, must be remarked in the title page of his first Treatise; from hence must my Authority (which what it is I know not) be impaired, and my selfe be Compared to cursed Apostates and Seducers, and great triumph be made and upon my selfe inconsistency.

The Contradictions pretended are taken out of two bookes, the one written in the yeare 1643. The other in 1656. and are as followes.

p. 52Crimen in auditum C. Caesar; is it meet that any one should be tolerated, that is thus wofully inconsistent with himselfe? what! speak of Rome as a Collapsed Church in Italy, and within thirteene, or fourteene yeares after to say, it is no Church at all; well! though I may say there is indeed no Contradiction between these Assertions, seeing in the latter place I speak of Rome as that Church is stated by themselves, when yet I acknowledge there may be corrupted Churches both in Rome and Italy in the same Treatise; Yea I do not find that in the place directed unto, I have in termes, or in just consequence at all granted the Church of Rome to be a Collapsed Church: nay the Church of Rome is not once mentioned in the whole page, nor as such is spoken of: and what shall we think of this proceeding? But yet I will not so farre offend against my sense of my owne weaknes, ignorance and frailty, as to use any defensative against this Charge; let it passe at any rate that any sober man freed p. 53from pride, passion, selfefulnesse, and prejudice shall be pleased to put upon it;

—foreign

foreign.

But the second instance will make amends, and take more of the weight of this Charge upon its shoulders: Take it then as it lies in its triple Columne.

I must Confesse I am here at a stand, to find out the pretended Contradiction; especially laying aside the word only in the first Columne which is his and not mine. By a Preacher in the first Place I intend a minister: Guifts and Consent or submission of the People, I affirme in both places to be sufficient, to constitute a man a minister in extraordinary Cases; p. 54That is, when imposition of hands by a Presbytery may not be obtained in due order according to the appointment of Jesus Christ. That the Consent and submission of the people, which include Election, have nothing of Authority in them I never said: the superadded Act of the imposition of hands by a Presbytery, when it may be regularly obtained, is also necessary. But that there is any Contradiction in my words, (although in truth they are not my words but an undue collection from them) or in this Authors inference from them, or any colour of Equivocation, I professe I cannot discerne: in this place M^r Cawdrey foreign. Passe we to the third.

I wish our Reverend Author for his owne sake, had omitted this Instance; because I am enforced in mine owne necessary defence to let him know, that what p. 55he assignes to me in his second Columne, is notoriously false, denied, and disproved, by me in the very place, and Treatise wherein I have handled the Doctrine of the Indwelling of the Spirit; and whether he will heare or forbeare, I cannot but tell him, that this kind of dealing, is unworthy his calling and profession. His following Deductions and Inferences whereby he endeavours to give countenance to this false and calumnious charge, arise from ignorance of the Doctrine that he seeks to blemish and oppose. Though the same spirit dwell in Christ and us, yet He may have him in fullnesse, we in measure; Fulnesse and measure relating to his Communication of Graces and Gifts, which are arbitrary to him; indwelling to his person: that the Spirit animates the Catholick Church, and is the Author of its spirituall life by a voluntary act of his power, as the soule gives life to the body, by a necessary act, by virtue of its union, for life is actus vivificant is in vivificatum per unionem utriusque, is the p. 56Common Doctrine of Divines. But yet the soule being united to the body, as pars Essentialis suppositi, and the spirit dwelling in the Person as a free inhabitant, The union between Christ and the Person, is not of the same kind with the union of soule and Body; let our Author Consult Zanchy on the second of the Ephesians, and it will not repent him of his labour; or if he please an Author whom I find him often citing, namely, Bishop Hall about union with Christ. And for my Concernment in this charge I shall subjoyne the words from whence it must be taken; Pag. 133. of my book of Perseverance.

1. The first signall Issue and effect which is ascribed to this Indwelling of the Spirit, is Union; not a Personall Union with himselfe, which is impossible: He doth not assume our natures, and so prevent our Personality, which would make us one person with him, but dwells in our persons, keeping his owne, and leaving us our Personality infinitely distinct; But it is a spirituall Union; the great union p. 57mentioned so often in the Gospell, that is the sole Fountaine of our Blessednesse; our Union with the Lord Christ, which we have thereby. Many thoughts of heart there have been about this Union; what it is, wherein it doth consist, the causes, manner, and Effects of it; The Scripture expresses it to be very Eminent, necre, durable, setting it out, for the most part, by similitudes, and Metaphoricall Illustrations, to lead poore weak Creatures into some usefull needfull acquaintance with that Mystery, whose depths in this life, they shall never fathome. That many in the daies wherein we live, have miscarried in their conceptions of it, is evident; some to make out their Imaginary Union have destroyed the person of Christ, and fancying a way of uniting man to God by him, have left him to be neither God nor Man. Others have destroyed the Person of Believers, affirming that in their Union with Christ, they loose their owne personality, that is, cease to be Men: or at least, those, are these Individuall men.

p. 58I intend not now to handle it at large, but only (and that I hope without offence) to give in my thoughts concerning it, as farre as it receiveth light from, and relateth unto, what hath been before delivered, concerning the Indwelling of the Spirit, & that without the least contending about other waies of Expression. So far there; with much more to the purpose; & in the very place of my book of Schisme, referred to by this Author, I affirme as the head of what I assert, that by the indwelling of the spirit, Christ personall and his Church do become one Christ mysticall; 1 Cor. 12. 12. The very expression insisted on by him, in my former Treatise; and so you have an issue of this selfe-Contradiction, concerning which, though reports be urged for some other things, M^r Cawdry might have said what Lucian doth of his true History; foreign.

p. 59Let us then consider the 4^th which is thus Placed.

All that is here remarked and Cast into 3 Columnes, I know not well why, is taken out of that one Treatise of the duty of Pastours & People. And could I give my selfe the least Assurance that any one would so farre concerne himselfe in this Charge, as to Consult the Places from whence the words are Pretended to be taken, to see whether there be any thing in them to answer the cry that is made, I should spare my selfe the labour of adding any one syllable towards their vindication; and might most safely p. 60so doe, there being not the least colour of opposition betweene the things spoken of. In briefe Extraordinary Cases are not all of one sort and nature; in some an extraordinary call may be required, in some not. Extraordinary calls are not all of one kind and nature neither; some may be immediate from God in the wayes there by me described; some calls may be said to be extraordinary, because they doe in some things come short of, or goe beyond the ordinnary rule that ought to be observed in well Constituted Churches. Againe, concurrence of Scripture rules and acts of outward Providence, may be such sometimes, as are suited to an ordinary, sometimes to an extraordinary Call; All which are at large unfolded in the Places directed unto by our Authour, and all laid in their owne order without the least shadow of Contradiction. But it may sometimes be said of good men as the Satyristsaid of evill Women; fortem animum praestant rebus quas turpiter audent. Goe we to the next.

Hinc mihi sola malilabes: This is that inexpiable crime that I labour under; an account of this whole businesse I have given in my Review; So that I shall not here trouble the Reader with a repetition of what he is so litle concerned in. I shall only adde that whereas I suppose M^r Cawdrey did subscribe unto the 39 Articles at his Ordination; were it of any concernement to the Church of God, or the interest of truth, or were it a Comely and a Christian part to engage in such a worke, I could manifest Contradictions, between what he then solemnly subscribed to, and what he hath since written and Preached, manyfold above what he is able to draw out of this alteration of my Judgment. Be it p. 62here then declared, that whereas I sometimes apprehended the Presbyterial Synodicall Government of Churches, to have been fit to be received and walked in, (then, when I knew not but that it answered those principles which, I had taken up, upon my best enquiry into the word of God) I now professe my selfe to be satisfied, that I was then under a mistake; and that I doe now own, and have for many yeares lived in the way and practice of that called Congregationall. And for this Alteration of Judgment, of all men, I feare least a Charge from them, or any of them, whom within a few yeares, we saw reading the service book in their surplices, &c: against which things, they doe now inveigh and declame. What influence the perusall of M^r Cotton's Booke of the Keyes, had on my thoughts in this businesse I have formerly declared. The answer to it (I suppose that written by himselfe) is now recommended to me by this Authour, as that which would have perhaps prevented my, Change; p. 63But I must needs tell him, that as I have perused that book, many yeares agoe, without the Effect intimated, so they must be things written with an other frame of spirit, evidence of truth, and manner of reasoning, then any I can find in that booke, that are likely for the future, to lay hold upon my Reason and understanding. Of my settlement in my present Perswasion I have not only given him an account formerly, but with all Christian Courtesy, tendred my selfe in a readinesse Personally to meet him, to give him the proofes and reasons of my my perswasions; which he is pleased to decline & returne in way of answer, That I Complemented him, after the mode of the times; when no such thing was intended. And therefore my words of desiring liberty to waite upon him, are expressed, but the end and purpose for which it was desired, are concealed, in an &c. But he addes another instance.

I have before owned this Caution, as consistent with my present Judgment, as expressed in my Booke of schisme and as it is indeed; wherein lyes the appearance of Contradiction I am not able to discerne: Doe not I in my Booke of Schisme Declare and prove, that men ought not to cut themselves from the Communion of the Church; That they ought not to rent the body of Christ, that they ought not to break the sacred bonds of Charity? Is there any word or tittle in the whole Discourse deviating from these Principles? How and in what sense, Separation is not Schisme, that the nature of Schisme doth not consist in a breach of Charity, the Treatise instanced will so farre declare, as withall to p. 65Convince those that shall Consider what is spoken, that our Authour scarce keeps close either to Truth or Charity in his framing of this Contradiction: The Close of the Scheme lies thus.

I remember that about 15 yeeres agoe, meeting occasionally with a learned Friend, we fell into some debate, about the liberty that began then to be claimed by men, differing from what had been, and what was then likely to be established; having at that time made no farther enquiry into the grounds and reasons of such liberty, then what had occurred to me in the writings of the Remonstrants, all whose plea was still pointed towards the advantage of their owne interest, I delivered my Judgment in opposition to the liberty pleaded for, which was then defended by my p. 66learned Friend; Not many yeares after, discoursing the same difference with the same Person, we found immediately that we had changed Stations, I pleading for an Indulgence of liberty, he for restraint; whether that learned and worthy Person be of the same mind still that then he was, or no, directly I know not: But this I know, that if he be not, Considering the Compasse of Circumstances that must be taken in, to settle a right Judgment in this Case of Liberty, and what alterations influencing the Determination of this Case we have had of late in this nation, he will not be ashamed to owne his Change; Being a Person who despises any reputation, but what arises from the Embracing and pursuit of truth; my Change I here owne; my Judgment is not the same in this Particular, as it was 14 yeeres ago j and in my Change I have good Company whome I need not to name. I shall only say my Change was at least 12 yeares before the Petition and Advice; wherein the Parliament of the three Nations, is p. 67come up to my judgment: And if M^r Cawdrey, hath any thing to object to my Present Judgment, let him at his next leisure Consider the Treatise that I wrote in the yeare 1648, about Toleration, where he will find the whole of it expressed: I suppose he will be doing, and that I may almost say of him, as Polycteutus did of Speusipus; foreign. And now Christian Reader I leave it to thy Judgment whether our Author had any just cause, of all his outcryes, of my inconstancy and selfe-Contradiction; and whether it had not been advisable for him to have passed by this seeming advantage of the designe he professed to mannage, rather than to have injured his owne Conscience and Reputation to so litle purpose.

Being sufficiently tired with the consideration of things of no relation to the Cause at first proposed (but, this saith he, this the independents, this the Brownists and Anabaptists &c.) I shall p. 68now only enquire after that which is set up in opposition to any of the principles of my Treatise of Schisme before mentioned, or any of the propositions of the syllogismes wherein they are comprized, at the beginning of this Discourse; remarking in our way some such particular passages, as it will not be to the disadvantage of our Reverend Authour to be reminded of. Of the nature of the thing enquired after, in the third Chapter I find no mention at all; only he tels me by the way, that the Doctor's assertion that my Booke about Schisme, was one great schisme, was not non sense; but usuall Rhetoricke, wherein profligate sinners may be called by the name of sin; and therefore a Booke about Schisme, may be called a schisme; I wish our Authour had found some other way of excusing his Doctor, then by making it worse himselfe.

In the fourth Chapter he comes to the businesse it selfe; and if in passing thorough that, with the rest that follow, I can fix on any thing rising up with p. 69any pretence of opposition to what I have laid down, it shall not be omitted; for things by my selfe asserted, or acknowledged on all hands, or formerly ventilated to the utmost, I shall not againe trouble the Reader with them: such are the positions about the generall nature of Schisme, in things naturall and politicall, antecedently considered to the limitation and restriction of it to it's Ecclesiasticall use; the departure from Churches voluntary or compelled &c: all which were stated in my first Treatise, and are not directly opposed by our Authour; such also is that doughty Controversie he is pleased to raise, and pursue about the seat and subject of Schisme with it's restriction to the instituted worship of God, pag. 18. 19: so placed by me, to distinguish the Schisme whereof we speake, from that which is naturall, as also from such differences and breaches as may fall out amongst men, few or more, upon civill and rationall accounts; all which I exclude from the enjoyment p. 70of any roome or place in our consideration of the true nature of schisme in it's limited Ecclesiasticall sense. The like also may be affirmed concerning the ensuing strife of words about separation and schisme; as though they were in my apprehension of them, inconsistent; which is a fancy no better grounded than sundry other, which our Reverend Authour is pleased to make use of. His whole passage also receives no other security, than what is afforded to it by turning my universall proposition into a particular: what I say of all places in the Scripture where the name or thing of schisme is used in an ecclesiasticall sense, as relating to a Gospell Church, he would restraint to that one place of the Corinths where alone the word is used, in that sense: However if that one place be all; my proposition is universall: take then my proposition in it's extent and latitude, and let him try once more if he please, what he hath to object to it, for as yet I find no instance produced to alleviate it's truth. He much also insists, p. 71that there may be a separation in a Church where there is no separation from a Church, and saith this was at first by me denyed: that it was denyed by me he cannot prove; but that the contrary was proved by me is evident to all impartiall men, that have Considered my Treatise; although I cannot allow that the separation in the Church of Corinth was carried to that height as is by him pretended; namely as to seperate from the ordinances of the Lord's supper; their disorder and division about and in it's Administration are reproved, not their separation from it: only on that supposition made, I confesse I was somewhat surprised with the delivery of his judgment in reference to many of his owne party, whom he condemnes of schisme for not administring the Lord's supper to all the Congregation, with whom they pray and preach. I suppose the greatest part of the most godly and able ministers of the Persbyterian way in England, and Scotland, are here cast into the same condition of p. 72Schismaticks with the Independents. And the truth is, I am not yet without hopes of seeing a faire coalescency in love, and Church Communion, between the reforming Presbyterians and Independents; though for it they shall with some, suffer under the unjust imputatation of schisme.

But it is incredible to think whithermen will suffer themselves to be carried studio partium; and foreign; Hence have we the strange notions of this Authour about Schisme; decaies in Grace are Schisme, and errours in the Faith are Schisme; and Schisme and Apostacy are things of the same kind, differing only in degree; because the one leades to the other; as one sinne of one kind doth often to another; drunkennesse to whoredome, and envy and malice to lying; that differences about civile matters, like that of Paul and Barnabas are schisme; and this by one blaming me for a departure from the sense of antiquity, unto which these insinuations are so many monsters. Let us then proceed.

p. 73That Acts 14. 4. Acts 19. 9, 18: are pertinently used to discover & prove the nature of Schisme in an evangelically ecclesiasticall sense or were ever cited by any of the Antients to that purpose, I suppose our Authour on second consideration will not affirme, I understand not the sense of this Argument, the multitude of the city was divided, and part held with the Jewes, and part with the Apostle, therefore Schisme in a Gospell Church state, is not only a division in a Church; or that it is a separation into new Churches, or that it is something more than the breach of the Union appointed by Christ in an instituted Church; much lesse doth any thing of this nature appeare from Paul's seperating the Disciples whom he had converted to the Faith from the unbelieving hardened Jewes, an account whereof is given us, Act. 19. 9. So then that in this Chapter there is any thing produced de novo to prove that the precise Scripture notion of Schisme in it's ecclesiasticall sense, extends it selfe any further than differences, p. 74divisions, separations in a Church and that a particular Church I find not; and doe once more desire our Authour that if he be otherwise minded, to spare such another trouble to our selves, and others, as that wherein we are now engaged, he would assigne me some time and place to attend him for the clearing of the truth between us.

Of Schisme Act. 20. 30. Heb. 10. 28. Jud. 19. there is no mention; nor are those places interpreted of any such thing by any Expositors new or old, that ever I yet saw; nor can any sense be imposed on them enwrapping the nature of Schisme with the least colour or pretence of Reason.

But now by our Authour, Schisme and Apostacy, are made things of on kind, differing only in degrees, pag. 107. so confounding Schisme and heresy, contrary to the Constant sense of all antiquity. Act. 20. 30. The Apostle speakes, of men speaking perverse things, to draw away Disciples; that is teaching them false doctrines, contrary to the p. 75truths wherein they had been by him instructed; in his Revealing unto them the whole counsell of God: vers. 27. This by the Antients is called heresie, and is contradistinguished unto Schisme by them constantly: So Austin an 100 times. To draw men from the Church, by drawing them into pernitious errours, false doctrine, being the cause of their falling off, is not schisme, nor so called in Scripture, nor by any of the Antients, that ever yet I observed. That the designe of the Apostle in the Epistle to the Hebrewes, is to preserve and keep them from Apostasie unto Judaisme, besides that it is attested by a cloud of witnesses, is to evident from the thing it selfe to be denyed. chapt. 10. 25: he warnes them of a common entrance into that fearfull condition, which he describes, vers. 26: their neglect of the Christian Assemblies, was the doore of their Apostacy to Judaisme. what is this to schisme? would we charge a man with that crime whom we saw neglecting our assemblies, and likely to fall into Judaisme; p. 76are there not more forceable considerations to deale with him upon; and doth not the Apostle make use of them? Jude. 19: hath been so farre spoken unto already, that it may not fairely be insisted on againe. Parvas habet spes Troja, sitables habet.

In the entrance of the fifth Chapter he takes advantage from my question, p. 147. who told him that raising causelesse differences in a Church, and then separating from it, is not in my judgment schisme; when the first part of the assertion, included in that interrogation, expresseth the formal nature of Schisme, which is not destroyed, nor can any man be exonerated of it's guilt, by the subsequent crime of separation, whereby it is aggravated. 1 Joh. 2. 19: is againe mentioned to this purpose of schism, to as little purpose, so also is Heb. 10. 25: both places treat of Apostates, who are charged and blamed under other termes than that of Schisme. There is in such departures, as in every division whatever, of that which was in Union, p. 77somewhat of the generall nature of schisme: but that particular crime and guilt of schisme in it's restrained Ecclesiasticall sense, is not included in them.

In his following discourse he renewes his former Charges of denying their ordinances and ministry, of separating from them and the like; as to the former part of this Charge I have spoken in the entrance of this discourse; for the latter, of separating from them, I say we have no more separated from them, then they have from us; our right to the celebration of the ordinances of God's worship, according to the light we have received from him, is in this nation as good as theirs; and our plea from the Gospell we are ready to maintaine against them, according as we shall at any time be called thereunto. If any of our judgment deny them to be Churches, I doubt not but he knowes who comes not behind in returnall of Charges on our Churches. Doth the Reverend Authour thinke or imagine, that we have not in our owne judgment more reason to deny p. 78their Churches and to charge them with Schisme though we doe neither, then they have to charge us therewith, and to deny our Churches? can any thing be more fondly Pretended than that he hath proved that we have separated from them; upon which, pag. 105, he requires the performance of my promise to retreat from the state wherein I stand, upon the establishment of such proofe. Hath he proved the due administration of Ordinances amongst them whom he pleads for? Hath he proved any Church Union betweene them as such, and us? hath hath he proved as to have broken that Union? what will not selfe-fulnesse and prejudice put men upon?

How came they into the sole possession of all Church state in England; so that who ever is not of them, and with them must be charged to have separated from them; M^r Cawdrey sayes indeed, that the Episcopall men and they agree in substantialls, and differ only in circumstantials; but that they and we differ in substantials; but let him know they admit p. 79not of his compliances; they say he is a Schismatick, and that all his party are so also; let him answer their Charge solidly upon his owne principles; and not thinke to owne that which he hath the weakest claime imaginable unto, and was never yet in possession of. We deny that since the Gospell came into England, the Presbyterian Government as by them stated, was ever set up in England, but in the wils of a party of men; so that here as yet, unlesse as it lyes in particular Congregations, where our right is as good as theirs, none have separated from it, that I know of; though many cannot consent unto it. The first Ages we plead ours, the following were unquestionably Episcopall.

In the beginning of Chapter the 6: he attempts to disprove my assertion that the Union of the Church Catholick visible which consists in the professing of the saving doctrine of the Gospell, &c: is broken only by Apostacy. to this end he confounds Apostacy and Schisme, affirming them only to differ in degrees; p. 80which is a new notion unknowen to Antiquity and contrary to all sound Reason; by the instances he produceth to this purpose he endeavours to prove that there are things which break this union, whereby this union is not broken; whilst a man continues a member of that church which he is by virtue of the union thereof, and his interest therein, by no act doth he, or can he break that union.

The partiall breach of that union which consists in the profession of the truth, is error and heresy and not Schisme. Our Author abounds here in new notions which might easily be discovered to be as fond, as new, were it worth while to consider them; of which in briefe, before. Only I wonder why giving way to such thoughts as these, he should speak of men with contempt under the name of Notionists, as he doth of D^r Du Moulin; but the truth is, the Doctor hath provoked him, and were it not for some considerations that are obvious to me, I should almost wounder, why this Author should sharpen his leasure and zeale p. 81against me, who scarse ever publickly touched the grounds and foundations of that Cause which he hath so passionately espoused, and pase by him, who both in Latine and English, hath laid his Axe to the very Root of it, upon principles sufficiently destructive to it, and so apprehended, by the best learned in our Authors way, that ever these nations brought forth; but as I said, Reasons lye at hand, why it was more necessary to give me this opposition; which yet hath not altered my Resolution, of handling this controversy in another manner, when I meet with another manner of Adversary.

Pag. 110. He fixes on the examination of a particular passage about the disciples of John mentioned Acts 19. 2. of whom I affirmed that it is probable they were rather ignorant of the miraculous dispensations of the Holy Ghost, then of the person of the Holy Ghost; alledging to the contrary that the words are more plaine and full then to be so cluded, and that for ought appeares, p. 82John did not baptize into the name of the Holy Ghost: I hope the Author doth not so much dwell at home, as to suppose this to be a new notion of mine; who almost of late in their criticall notes have not either (at least) considered it, or confirmed it? neither is the question into whose name they were expressely baptized, but in what doctrine they were instructed: He knowes who denies that they were at all actually baptized, before they were baptized by Paul. Nor ought it to be granted without better proofe then any as yet hath been produced, that any of the Saints under the old Testament, were ignorant of the being of the Holy Ghost. neither do the words require the sense by him insisted on; foreign, do no more evince the person of the Holy Ghost to be included in them, then in those other Joh. 7. 39. foreign; the latter in the proper sense He will not contend for; nor can therefore, the expression being uniforme, reasonably for the latter. Speaking of men openly and notoriously p. 83wicked, and denying them to be members of any Church whatever: he bids me, answer his arguments to the contrary from the 1 Cor. 5. 7. 2 Thes. 13. 17. and I cannot but desire him that he would impose that task on them that have nothing else to do: for my owne part, I shall not intangle my selfe with things to so little purpose: Having promised my Reader to attend only to that which looks toward the merit of the cause, I must crave his pardon, that I have not been able to make good my resolution: meeting with so little or nothing at all which is to that purpose, I find my selfe entangled in the old diversions that we are now plentifully accustomed unto: but yet I shall endeavour to recompence this losse, by putting a speedy period to this whole trouble, despairing of being able to tender him any other satisfaction, whilst I dwell on this discourse. In the meane time to obviate all strife of words if it be possible for the future, I shall grant this Reverend Author that in the generall large notion of Schisme p. 84which his opposition to that insisted on by me hath put him upon, I will not deny but that He, and I are both Schismaticks, and any thing else shall be so, that he would have to be so, rather then to be engaged in this contest any farther. In this sense he affirmes that there was a Schisme between Paul and Barnabas, and so one of them at least, was a Schismatick; as also he affirmes the same of 2 lesser men, though great in their generation Chrysostome and Epiphanius; so error and heresy, if he please shall be Schisme from the Catholick Church, and scandall of life shall be Schisme: And his argument shall be true, that schisme is a breach of union in a Church of Christs institution, therefore in that which is so only by call, not to any end of joynt worship as such; of any union; that which consists in the profession of the saving truths of the Gospell, and so there may be a schisme in the Catholick Church; and so those Presbyterians that reforme their Congregations, and do not administer the sacraments to all promiscuously, shall p. 85be guilty of Schime; and indeed, as to me, what else he pleaseth, for my inquiry concernes only the precise limited nature of Schisme, in its evangelically ecclesiasticall sense.

Neither shall I at present, (alloting very few houres to the dispatch of this businesse, which yet I judge more then it deserves) consider the scattered ensuing passages about Ordination, Church Government, number of Elders, and the like, which all men know, not at all to belong unto the maine controversy which was by me undertaken; and that they were against all lawes of disputation, plucked violently into this contest, by our Reverend Author. One thing I cannot passe by, and it will upon the matter put a close to what I shall at present offer to this Treatise; having said that Christ hath given no direction for the performance of any duty of worship of soveraigne institution, but only in them and by them (meaning particular Churches) he answers that, if I would imply that a Minister in or of a p. 86Particular Church, may performe those ordinances without those congregations, he contradicts himselfe for saying a particular Church is the seate of all ordinances, but why so, I pray? may not a particular Church be the seat of all ordinances subjectively, and yet others be the object of them, or of some of them? but saith he, if he meane those ordinances of worship are to be performed only by a minister of a particular congregation, what shall become of the people? I suppose they shall be instructed and built up according to the mind of Christ, and what would people desire more. But whereas he had before said, that I denyed a Minister to be a Minister to more then his own Church: and I had asked him who told him so; adding that explication of my judgment, that for so much as men are appointed the objects of the dispensation of the word, I grant a Minister in the dispensation of it to act ministerially, towards not only the members of the Catholick Church, but the visible members of the world also in contradistinction thereunto; he now tells p. 87me a story of passages between the learned D^r Wallis and my selfe about his question in the Vespers 1654. namely that as to that question An potestas ministri Evangelici ad unius tantum ecclesiae particularis membra extendatur? I said that, D^r Wallis had brought me a challenge, and that If I did dispute on that question, I must dispute ex animo; although I grant that a Minister as a Minister may preach the word, to more then those of his owne congregation, yet knowing the sense wherein the learned D^r VVallis maintained that question, it is not impossible, but I might say, if I did dispute I must do it ex animo; for his bringing me a challenge, I do not know that either he did so, or that I put that interpretation on what he did; but I shall crave leave to say, that if the learned D^r VVallis do find any ground, or occasion to bring a challenge unto me, to debate any point of difference between us, I shall not wave answering his desire, although he should bring M^r Cawdry for his second; for the present I shall only p. 88say, that as it is no commendation to the moderation or ingenuity of any one whatever, thus to publish to the world private hearesaies, and what he hath been told of private conferences; so if I would insist on the same course, to make publication of what I have been told hath been the private discourse of some men, it is not unlikely that I should occasion their shame and trouble: yet in this course of proceeding a progres is made in the ensuing words; and M^r Stubbes (who is now called my Amanuensis, who some five yeares ago, transcribed about a sheete of paper for me, and not one line, before or since;) is said to be employed or at least encouraged by me to write against the learned D^r Wallis his Thesis being published; this is as true as much of that that went before, and as somewhat of that, that followes after; and whereas it is added that I said what he had written on that subject, was a scurrilous rididulous piece, it is of the same nature with the rest of the like reports. I knew that M^r p. 89Stubbes was writing on that subject; but not untill he had proceeded farre in it; I neither imployed him, nor encouraged him in it, any otherwise then the consideration of his papers, after he had written them, may be so interpreted; and the reason why I was not willing he should proceed, next to my desire of continuance of peace in this place, was his using such expressions of me, and somethings of mine, in sundry places of his discourse, as I could not modestly allow to be divulged; the following words to the same purpose with them before mentioned, I remember not; nor did ever think to be engaged in the consideration of such transgressions of the common rules of humane society as those now passed through; Reports, heresayes, talkes, private discourse between friends, allegations countenanced by none of these, nor any thing else, are the weapons wherewith I am assaulted. I have heard, I am told, if reports be true, twas vox populi at Oxford, is it not so, I presume p. 90he will not deny it, are the ornaments of this discourse: strange! that men of experience and gravity should be carried by the power of these temptations not only to the forgetfulnesse of the royall law of Christ, and all Gospell rule of deportment towards his professed Disciples: but also be ingaged into wayes and practises, contrary to the dictates of the law of nature, and such as sundry heathens would have abhorred. For my owne part, had not God by his providence placed me in that station, wherein others also that feare him are concern'd in me, I should not once turne aside to looke upon such heapes as that which I have now passed over: my judgment in most heads and articles of Christian Religion is long since published to the world, and I continue through the grace and patience of God preaching in publick answerably to the principles I doe professe; and if any man shall oppose what I have delivered, or shall so deliver, in print or in the pulpit, or in divinity lectures, as my p. 91judgment, I shall consider his opposition, and doe therein, as God shall guide: with evill surmises, charges upon hearesayes, and reports, attended with perpetuall excursions from the Argument in hand, I shall no more contend.

Some few observations on scattered passages, will now speedily issue this discourse. Pag. 112. To that Assertion of mine, that if Rome be no particular Church, it is no Church at all, for the Catholicke Church it is not, he replyes that though it be not such a particular Congregation as I intend, yet it may be a particular Patriarchall Church: but, 1: then it seemes it is a particular Church, which grants my inference.

2. It was a particular Church of Christ's institution, that I inquired after; doth our Authour think that Christ hath appointed any Patriarchall Church? a Patriarchall Church, as such, is such from it's Relation to a Patriarch: and he can scarce be thought to judge Patriarches to be of Divine institution, p. 92who hath cast off and abjured Episcopacy.

The Donatists are mentioned againe, p. 113. And I am againe Charged with an attempt to vindicate them from schisme; my thoughts of them I have before declared to the full; & have no reason to retract any thing from what was then spoken, or to adde any thing thereunto; if it may satisfie our Authour, I here grant they were Schismatickes, with what aggravations he pleaseth; & wherein their schisme consisted, I have also declared: but he sayes, I undertake to exempt some others from schisme (I know whom) that suffer with them in former and after ages, under the same imputation; I doe so indeed, and I suppose our Authour may ghesse at whom I intend: himselfe amongst others; I hope he is not so taken up in his thoughts, with charging schisme on others, as to forget, that many, the greatest part and number of the true Churchs of Christ doe condemne him for a Schismatick; a Donatisticall Schismatick: p. 93I suppose he acknowledges the Church of Rome to be a true Church; the Lutheran I am perswaded he will not deny, nor perhaps the Grecian, to be so: The Episcopall Church of England, he contends for; and yet all these with one voice cry out upon him for a Schismaticke: and as to the plea of the last, how he can satisfie his conscience, as to the rejection of his lawfull superiors, upon his owne principles, without pretending any such crime against them, as the Donatists did against Caecilianus, I professe I do not understand: new mention is made of Episcopall ordination, p. 120, And they are said to have had their successive ordination from Rome who ordained therein; so indeed some say, and some otherwise; whether they had or no, is nothing to me, I lay no weight upon it; they held I am sure, that place in England, that without their approbation no man could publickly, preach the Gospell; to say they were Presbyters, and ordained as Presbyters, I know not what satisfaction can arise p. 94unto Conscience thereby. Party and argument, may be countenanced by it; they professe they ordained as Bishops, that for their lives and soules they durst not ordaine but as such; so they told those whom they ordained, and affirme they have open injury done them, by any ones deniall of it: As it was, the best is to be made of it; this shift is not handsome; nor is it ingenious, for any one, that hath looked into Antiquity, to charge me with departing from their sense in the notion of schisme, declared about the 3^d & 4^th Ages, & at the same time to maintaine an equality between Bishops and Presbyters; or to say that Bishops ordained as Presbyters, not as Bishops: nor doe I understand the excellency of that order which we see in some Churches, where they have two sorts of Elders; the one made so, by ordination without Election, and the other by Election without ordination; those who are ordained, casting off all power and Authority of them that ordained them; and those who are elected, immediately p. 95rejecting the greatest part of those that chose them.

Nor did I, as is pretend, plead for their Presbyterian way in the yeare 46; all the ministers (almost) in the county of Essex, know the contrary; one especially, who being a man of great ability, and moderation of spirit, and for his knowledge in those things, not behind any man, I know, in England of his way, with whome in that yeare, and the next following, I had sundry conferences at publicke meetings of ministers, as to the severall wayes of Reformation, then under proposall. But the frivolousnesse of these imputations, hath been spoken of before, as also the falsnesse of the Calumny, which our Authour is pleased to repeat againe, about my turning from wayes in Religion.

My description of a particular Church he once more blames as applicable to the Catholicke Church invisible, and to the visible Catholick Church (I suppose he meanes as such) when a participation in the same ordinances numerically, is assigned p. 96as its difference; He askes, whether it becomes my ingenuity, to interpret the capability of a Churches reduction to it's primitive constitution, by its owne fitnesse and capacity to be so reduced, rather then by its externall hinderances or furtherances; But with what ingenuity or modesty, that question is asked, I professe I understand not; and pag. 134, he hath this passage: (only I take notice of his introduction, to his answer, with thankes for the civility of the inquiry in the manner of its expresion; my words were these: whether our Reverend Authour doe not in his conscience thinke there was no true Church in England 'till, &c, which puts me into suspition, that the Reverend Doctour was offended, that I did not alwaies (for oft I doe) give him that title, of the Reverend Authour, or the Doctor, which made him cry out he was never so dealt withall by any party as by me; though upon review, I doe not find, that I gave him any uncivill language, unbeseeming me to give or him to receive; and I heare that p. 97somebody hath dealt more uncivilly with him in that respect, which he took very ill.

Let this Reverend Authour, make what use of it he please, I cannot but againe tell him, that these things become neither him, nor any man professing the Religion of Jesus Christ, or that hath any respect to truth or sobriety; can any man thinke, that in his conscience, he gives any credit to the insinuation which here he makes, that I should thanke him for calling me Reverend Authour, or Reverend Doctor, or be troubled for his not useing those expressions? Can the mind of an honest man be thought to be conversant with such meane and low thoughts? for the Title of Reverend, I doe give him notice that I have very little valued it, ever since I have considered the saying of Luther; Nunquam periclitatur Religio nisi inter Reverendissimos. So that he may as to me forbeare it for the future, and call me, as the Quakers doe, and it shall suffice. And for that of Doctor; it was conferred on me by the University in my absence, p. 98and against my consent, as they have expressed it under their publicke seale: nor doth any thing but gratitude, and respect unto them, make me once own it; and freed from that obligation, I should never use it more, nor did I use it, untill some were offended with me, & blamed me for my neglect of them. And for that other, whom he mentions, who before this, gave so farre place to indignation, as to infinuate some such thing, I doubt not but by this time he hath beene convinced of his mistake therein, being a Person of another manner of ability and worth, then some others, with whom I have to doe; and the truth is, my manner of dealing with him in my last reply, which I have since my selfe not so well approved of, requires the passing by such returnes. But you will say then why doe I preface this discourse, with that Expression; with thankes for the civility of the enquiry in the manner of it's expression? I say! this will discover the iniquity of this Authour's procedure, in this particular: His enquiry p. 99was, whether I did not in my Conscience think that there were no true Churches in England, untill the Brownists our Fathers, the Anabaptists our elder brothers, and our selves arose, and gathered new Churches; without once taking notice, or mentioning his titles that he sayes he gave me, I used the words, in a sense obvious to every man's first consideration, as a reproofe of the expressions mentioned; that which was the true cause of my words our Authour hides in an &c: that which was not by me once taken notice of, is by him expressed; to serve an end of drawing forth an evill surmize and suspition, that hath not the least colour to give it countenance; Passing by all indifferent Readers, I referre the honesty of this dealing with me, to the judgment of his owne conscience; setting downe, what I neither expressed, nor tooke notice of, nor had any singular occasion in that place so to doe, the words being often used by him, hiding, and concealing what I did take notice of, and expresse, and which to every man's p. 100view was the occasion of that passage, that conclusion or unworthy insinuation is made, which a Good man ought to have abhorred.

Sundry other particulars there are, partly false, and calumniating, partly impertinent, partly consisting in mistakes, that I thought at the first view, to have made mention of; but on severall accounts, I am rather willing here to put an end to the Readers trouble, and my owne.