Review of the True Nature of Schism, Treatise · Chapter 1
CHAP. 1.
THe preſent State of things in the Chriſtian world, will on a ſlight conſideration yeeld this account of controverſies in Religion; that when they are driven to ſuch an iſſue, as by forraigne coincidences to be rēdered the intereſt of parties at variance, there is not any great ſucceſſe to be obtained by a mannagement of thē, though with never ſo much evidence and conviction of truth. An anſwering of the profeſſion that is on us, by a good and lawfull meanes, the paying of that homage and tribute we owe to the truth, the tendring of aſſiſtance to the ſafe-guarding of ſome weaker profeſſours thereof, from the ſophiſmes and violence of adverſaries, is the moſt that in ſuch a poſture of things, the moſt ſober writers of Controverſies can well aime at.
The winning over of men to the truth we ſeeke to maintaine, where they have beene preingaged in an oppoſition unto it, without the alteration of the outward ſtate of things, whence their engagements have inſenſibly ſprung and riſen, is not ordinarily to be expected. How farre I was from any ſuch thoughts in the compoſing and publiſhing my Treatiſe of the nature of Schiſme, I declared in ſundry paſſages in the treatiſe its ſelfe. Though the thing contended about, whatſoever is pretended to the contrary, will not be found amongſt the moſt important heads of our Religion, yet knowing how farre on ſundry accounts the ſtated, fixed intereſt of ſeverall ſorts of men, ingageth them to abide by the principles they owne in reference thereunto▪ I was ſo farre from hoping to ſee ſpeedily any viſible fruits of the efficacie of the truth I had mannaged, that I promiſed my ſelfe a vigorous oppoſition, untill ſome urgent providence, or time, altering the frame of mens ſpirits ſhould make way for its acceptance. Freely I left it in the hand of him, whoſe truth, I have good ſecurity I had in weakneſſe maintained, to diſpoſe of it with its iſſues and events at his pleaſure. I confeſſe knowing ſeverall parties to be concerned in an oppoſition to it, I was not well able to conjecture from what hand the firſt aſſault of it would ariſe. Probability caſt it on them, who looked on themſelves in the neareſt proximitie of advantage by the common notion of Schiſme oppoſed. The truth is, I did apprehend my ſelfe not juſtly chargeable with want of charity, if I thought that oppoſition would ariſe from ſome other principles, than mere zeale for a ſuppoſed truth, and therefore tooke my aime in conjecturing at the prejudices that men might feare themſelves and intereſts obnoxious unto by a reception and eſtabliſhment of that notion of Schiſme, which I had aſſerted. Mens contentedneſſe to make uſe of their quietneſſe in reference to Popery, Socinianiſm, Arminianiſm, daily vented amongſt us, unleſſe it were in ſome declamatory expreſsions againſt their Toleration, which coſt no more than they are worth, if ſhaken off by a ſpeedy engagement againſt my treatiſe, confirmed ſuch thoughts in mee. After therefore it had paſſed in the world for ſome ſeaſon, and had found acceptance with many learned and godly perſons, reports began to be raiſed about a deſigne for the refutation of it; that ſo it ſhould be dealt withall I heard was judged neceſsary at ſundry conventions; what particular hand it was likely the taske would fall upon, judging my ſelfe not concerned to know, I did not enquire. When I was informed how the diſpoſall of the buſineſſe did ſucceed, as I was not at all ſurprized in reference to the party in generall from which it did iſſue, ſo I did relieve my ſelfe under my fears, and loathing to be ingag'd in theſe conteſts by theſe enſuing conſiderations. 1. That I was fully perſwaded that what I had written was for the ſubſtance of it the truth of God, and being concern'd in it only on truths account, If it could be demonſtrated that the ſentence I had aſſerted, was an unlawfull pretender thereunto, I ſhould be delivered from paying any further reſpect or ſervice to that, whereunto none at all was due. 2. That in the treatiſe its ſelfe ſo threatned, I had laid in proviſion againſt all contending about Words, Expreſsions, collaterall Aſſertions, deductions, poſitions, all and every thing, though true, that might be ſeparated from the life or ſubſtance of the notion, or truth pleaded for. 3. That whereas the whole weight of the little pile turned on one ſingle hing, and that viſible & cōſpicuous, capable of an ocular demonſtration, as to its confirmation or refutation, I promiſed my ſelfe that any man who ſhould undertake the demoliſhing of it, would be ſo farre from paſsing that by, and ſetting himſelfe to the ſuperſtruction, that ſubſiſts in its ſingle ſtrength and vigour, that indeed finding that one thing neceſſary for him, he would ſolely attempt that, and therein reſt. This I knew was evident to any conſidering perſon that ſhould but view the treatiſe, that if that foundation were caſt downe, the whole ſuperſtructure would fall with its owne weight: but if left ſtanding, an hundred thouſand volumes againſt the reſt of the treatiſe could not in the leaſt prejudice the cauſe undertaken to be mannaged in it. Men might indeed by ſuch attempts manifeſt my weakneſſe and want of skill, in making inferences and deductions from principles of Truth, wherein I am not concern'd, but the truth its ſelfe contended for, would ſtill abide untouched.
4. Having expreſly waved mans day, and judgement, I promiſed my ſelfe ſecurity from a diſturbance by urging againſt me the authority of any, of old or late; ſuppoſing that from the eviction of their ſeverall intereſts, I had emancipated my my ſelfe from all ſubjection to their bare judgements in this cauſe. 5. Whereas I had confin'd my ſelfe to a bare defenſative of ſome, not intending to caſt others from the place, which in their owne apprehenſions they do enjoy, (unleſſe it was the Roman party) I had ſome expectations that peace-loving godly men, would not be troubled that an apparent immunity from a crime was without their prejudice or diſadvantage manifeſted in behalfe of their brethren, nor much paine themſelves to reinforce the charge accounted for. So that the bare notion of Schiſme, and the nature of it abſtracted from the conſideration of perſons, would come under debate. Indeed I queſtioned whether in that friendly compoſure of affections, which for ſundry yeares hath been carrying on betweene ſober and godly men of the Presbyterian and Congregationall judgement, any perſon of reall godlineſſe would intereſt himſelfe to blow the coale of diſſenſion, and engage in new exaſperations. I confeſſe I alwaies thought the plea of Cicero for Ligarius againſt Tubero moſt unreaſonable; namely, that if he had told (as he calls it) an honeſt and mercifull lye in his behalfe, yet it was not the part of a man to refell it, eſpecially of one who was accuſed of the ſame crime: but yet I muſt needs ſay, a prompt readineſſe to follow moſt queſtionable accuſations againſt honeſt defē ſatives, frō good men unjuſtly accuſed by others of the ſame crime, I did not expect. I added this alſo in my thoughts, that the facility of tendring a diſcourſe to the purpoſe, on the buſineſſe under conſideration, was obviated by its being led out of the common rode, wherin common place ſupplies would be of litle uſe to any that ſhould undertake it: not once ſuſpecting that any man of learning and judgment would make a returne unto it out of vulgar diſcourſes about miniſters calling, Church government or the like. How farre theſe and the like conſiderations might be a releife unto my thoughts, in my feares of further controverſiall ingagements, having the preſſure of more buſineſs upō me than any one mā I know of my Calling in the whole nation, I leave it to the judgment of them who love truth and peace. But what litle confidence I ought in the preſent poſture of the minds of men, to have placed in any or all of them, the diſcourſe vnderunder Conſideration hath inſtructed me: That any one thing hath fallen out according to my expectations and conjectures, but only its being a product of the men, of the perſwaſion owned therin, I am yet to ſeeke. The truth is I cannot blame my Adverſary viis et modis to make good the oppoſition he is ingaged in; it concernes him and his adviſers beyond their intereſt in the appearing skirts of this Controverſy. Perhaps alſo an adjudged neceſſity of indeavoring a diſreputation to my perſon and writings, was one ingredient in the undertaking. If ſo, the whole frame was to be carried on by correſpondent medium's. But let the principles and motives to this diſcourſe be what they will, it is now made publick, there being a warmer zeale acting therin, then in carrying on ſome other thinges, expected from the ſame hand.
To what may ſeeme of importance in it, I ſhall with all▪ poſsible plaineſſe give a returne. Had the Reverend Author of it thought good, to have kept within the bounds, by me fixed, and candidly debated the notion propoſed, abſtracting from the provocations of particular applications, I ſhould moſt willingly have taken paines for a further clearing and manifeſting of the truth contended about.
But the whole diſcourſe wherewith I have now to do, is of another complexion, and the deſigne of it, of another tendency; yea ſo mannaged ſometimes, that I am ready to queſtion whether it be the product and fruite of his ſpirit whoſe name it bears: for though he be an utter ſtranger to me, yet I have received ſuch a character of him, as would raiſe mee to an expectation of any thing from him, rather then ſuch a diſcourſe.
The Reader will be able to perceive an account of theſe thoughts in the enſuing view of his Treatiſe.
1. I am without any provocation intended, and I hope given, reviled from one end of it to the other; and called, partly in down right termes, partly by oblique intimations, whoſe reflections are not to be waved, Sathan, Atheiſt; Sceptick, Donatiſt, Heretick, Schiſmaticke, Sectarie, Phariſee, &c. and the cloſure of the Book is merely an attempt to blaſt my reputation, whereof I ſhall give a ſpeedy account.
2. The profeſſed deſigne of the whole is to prove Independency, as he is pleaſed to call it, which what it is, he declares not, nor (as he mannages the buſineſſe) do I know, to be a great Schiſme, and that Independents, (by whom it is full well knowne whom he intends) are Schiſmaticks, Sectaries, the troublers of England. So that it were happy for the Nation, if they were out of it; or diſcovering ſanguinary thoughts in reference unto them; and theſe kinds of diſcourſes fill up the booke, almoſt from one end to the other.
3. No Chriſtian care doth ſeeme to have been taken, nor good conſcience exerciſed from the beginning to the ending, as to imputation of any thing unto me, or upon mee, that may ſerve to help on the deſigne in hand.
Hence I think it is repeated neare an hundred times, that I deny their Miniſters to be Miniſters, & their Churches to be Churches, that I deny all the reformed Churches in the world, but onelyonly our owne (as he calls them) to be true Churches, all which is notoriouſly untrue, contrary to my knowne judgement, profeſſedly declared on all occaſions, contrary to expreſſe affirmations in the booke he undertakes to confute, and the whole deſigne of the booke its ſelfe. I cannot eaſily declare my ſurprizall on this account. What am I to expect from others, when ſuch Reverend men as this Author, ſhall by the power of prejudice be carried beyond all bounds of moderation, and Chriſtian tenderneſſe in offending? I no way doubt but that Sathan hath his deſigne in this whole buſineſſe. He knowes how apt we are to fixe on ſuch provocations, and to contribute thereupon to the increaſe of our differences. Can he according to the courſe of things in the world, expect any other iſſue, but that in the neceſſary defenſative I am put upon, I ſhould not wave ſuch reflexions and retortions on him, and them with whom I have to do, as preſent themſelves with as faire pleas, and pretences unto me, as it is poſſible for me to judge, that the charges before mentioned (I meane of Schiſme, Hereſie, and the like) did unto him. For as to a returne of any thing in its owne nature falſe and untrue, as to matter of fact, to meet with that of the like kind wherewith I am entertained, I ſuppoſe the Divell himſelfe was hopeleſſe to obtaine it. Is he not filled with envie to take notice in what love without diſſimulation I walk with many of the Presbyterian judgment? What Chriſtian entercourſe, and communion I have with them in England, Scotland, Holland, France, fearing that it may tend to the furtherance of peace & union among the Churches of Chriſt? God aſſiſting I ſhall deceive his expectations, and though I be called Schiſmatick, and Heretick a thouſand times, it ſhall not weaken my love or eſteeme, of, or towards any of the godly Miniſters, or people of that way and judgment with whom I am acquainted, or have occaſion of converſe.
And for this Reverend Author himſelf, I ſhall not faile to pray, that none of the things, whereby he hath, I feare, adminiſtred advantage unto Satan to attempt the exaſperations of the ſpirits of Brethren one againſt another, may ever be laid to his charge. For my owne part I profeſſe in all ſincerity, that ſuch was my unhappineſſe, or rather happineſſe in the conſtant converſe which in ſundry places I have with Perſons of the Presbyterian judgment, both of the Engliſh and Scottiſh Nation, utterly of another frame of ſpirit, then that which is now ſhewed, that untill I ſaw this treatiſe, I did not believe that there had remained in any one godly, ſober, judicious perſon in England, ſuch thoughts of heart in reference to our preſent differences, as are viſible and legible therein:
Tantaené animis coeleſtibus irae?
I hope the Reverend Author will not be offended, if I make bold to tell him, that it will be no joy of heart to him one day, that he hath taken paines to caſt oyle on thoſe flames, which it is every ones duty to labour to extinguiſh.
But that the whole matter in difference may be the better ſtated and determined, I ſhall firſt paſſe through with the generall concernments of the book it ſelfe, and then conſider the ſeverall Chapters of it, as to any particulars in them that may ſeem to relate to the buſineſſe in hand. It may poſſibly not a little conduce towards the removall of thoſe obſtructions unto peace and love, laid in our way by this Reverend Author, and to a clearer ſtating of the controverſie▪ pretended to be ventilated in his diſcourſe, to diſcover and lay aſide thoſe miſtakes of his, which being interwoven with the main diſcourſe from the beginning to the end, ſeeme as principles to animate the whole, and to give it that life of trouble, whereof it is partaker. Some of them were, as abſolutely conſidered, remarked before; I ſhall now renew the mention of them, with reſpect to that influence which they have into the Argumentative part of the Treatiſe under conſideration.
1. Firſt then it is ſtrenuouſly ſuppoſed all along, that I deny all, or any Churches in England, to be true Churches of Chriſt, except only the Churches gathered in the Congregationall way, and upon their principles: then that I deny all the reformed Churches beyond the Seas to be true Churches of Chriſt. This ſuppoſition being laid, as the foundation of the whole building, a confutation of my treatiſe is fixed thereon, a compariſon is inſtituted betweene the Donatiſts and my ſelfe: Arguments are produced to prove their Churches to be true Churches, and their Miniſters true Miniſters. The charge of Schiſme on this bottome is freely given out and aſſerted, the proofe of my Schiſmaticall ſeparation from hence deduced, and many termes of reproach are returned as a ſuitable reply to the provocation of this opinion. How great a portion of a ſmall treatiſe may eaſily be taken up with diſcourſes relating to theſe heads, is eaſie to apprehend. Now leſt all this paines ſhould be found to be uſeleſſe, and cauſleſly undergone, let us conſider how the Reverend Author proves this to be my judgment. Doth he evince it from any thing deliver'd in that treatiſe he undertakes to confute? doth he produce any other teſtimonies out of what I have ſpoken, deliver'd, or written elſe where, and on other occaſions to make it good? This I ſuppoſe he thought not of, but took it for granted, that either I was of that judgment, or it was fit I ſhould be ſo, that the difference between us might be as great, as he deſired to have it appeare to be.
Well to put an end to this controverſie, ſeeing he would not believe, what I told the world of my thoughts herein in my book of Schiſme, I now informe him again, that all theſ ſurmiſes are fond & untrue. And truly for his own ſake with that reſpect which is due to the reputation of Religion, I here humbly intreate him not to entertain what is here affirm'd with un-Chriſtian ſurmizes, which the Apoſtle reckons amongſt the works of the fieſh, as though I were of another mind but durſt not declare it, as more then on… in ſome particulars he inſinuates the ſtate of things with me to be. But bleſſed be the God of my ſalvation, and of all my deliverances, I have yet liberty to declare the whole of my judgment in and about the things of his worſhip. Bleſſed be God, it is not as yet in the power of ſome men to bring in that their conceited happineſs into England, which would in their thoughts accrew unto it, by my removall from my native ſoyle, with all others of my judgment and perſwaſion. We are yet at peace, and we truſt that the Lord will deliver us from the hands of men, whoſe tender mercies are cruell. However be it known unto them that if it be the will of the Lord upon our manifold provocations to give us up to their diſpoſall, who are pleaſed to compaſſe us with the ornaments of reproaches before mentioned, that ſo we might fall as a ſacrifice to rage or violence, we ſhall through his aſſiſtance and preſence with us, dare to profeſſe the whole of that truth, and thoſe waies of his, which he hath been pleaſed to revea… unto us.
And if on any other account this Reverend perſon ſuppoſe I may foſter opinions and thoughts of mine owne and their waies which I dare not owne, let him at any time give me a command to waite upon him, and as I will freely and candidly anſwer to any enquiries he ſhall be pleaſed to make after my judgment, and apprehenſions of theſe things, ſo he ſhall find that (God aſſiſting) I dare owne, and will be ready to maintaine what I ſhall ſo deliver to him. It is a ſufficient evidence that this reverend Author is an utter ſtranger to me, or he would ſcarce entertaine ſuch ſurmizes of me as he doth. Shall I call in witneſſes as to the particular under conſideration? one evidence by way of inſtance lies ſo neare at hand, that I cannot omit the producing of it: not above 14 daies before this treatiſe came to my hands, a learned Gentleman whom I had prevailed withall to anſwer in the Veſpers of our Act, ſent me his Queſtions by a Doctor of the Presbyterian judgment, a friend of his, and mine. The firſt Queſtion was, as I remember, to this purpoſe: Utrū miniſtri Eccleſiae Anglicanae habeant validam ordinationem; I told the Doctor, that ſince the Queſtions were to paſſe under my approbation, I muſt needs confeſſe my ſelfe ſcrupled at the limitation of the ſubject of the Queſtion in that terme Eccleſia Anglicana, which would be found ambiguous and aequivocall in the diſputation; and therefore deſired that he would rather ſupply it with Eccleſiarum reformatarum, or ſome other expreſsion of like importance, but as to the thing it ſelfe aimed at, namely the aſſertion of the miniſtry of the Godly miniſters in England, I told him and ſo now do the Reverend Author of this treatiſe, that I ſhall as willingly ingage in the defence of it, with the lawfulneſſe of their Churches, as any man what ever. I have only in my treatiſe queſtioned the inſtitution of a nationall Church, which this Author doth not undertake to maintaine, nor indeed hath the leaſt reaſon ſo to do, for the aſſerting of true miniſters and Churches in England; I meane thoſe of the Preſbyterian way. What ſatisfaction now this Reverend Author ſhall judge it neceſſary for him to give me, for the publicke injury which voluntarily he hath done me, in particular for his attempt to expoſe me to the cenſure and diſpleaſure of ſo many godly miniſters and Churches as I owne in England, as a perſon denying their miniſtry, and Church ſtation, I leave it to himſelfe to conſider. And by the declaration of this miſtake how great a part of his book is waved as to my concernments therein, himſefe full well knows.
A ſecond principle of like importance which he is pleaſed to make uſe of, as a thing granted by me, or at leaſt which he aſſumes, as that which ought ſo to be, is that what ever the Presbyterian miniſters and Churches be, I have ſeparated from them, as have done all thoſe whom he calls Independants. This is another fountaine out of which much bitter water flows. Hence we muſt needs be thought to condemne their miniſtry and Churches. The Browniſts were our fathers, and the Anabaptiſts are our elder Brothers, we make an harlot of our mother, and are Schiſmaticks and Sectaries from one end of the book to the other. Quod erat demonſtrandum. But doth not this Reverend Author know that this is wholly denyed by us? Is it not diſproved ſufficiently in that very Treatiſe which he undertakes to anſwer?
He grants, I ſuppoſe, that the ſeparation he blames, muſt reſpect ſome union of Chriſts inſtitution: for any other, we profeſſe our ſelves unconcerned in its maintenance, or diſſolution, as to the buſineſſe in hand. Now wherein have we ſeparated from them as to the breach of any ſuch union? For an individuall perſon to change from the conſtant participation of ordinances in one congregation, to do ſo in another, barely conſidered in its ſelfe, this Reverend Author holds to be no ſeparation. However for my part, who am forced to beare all this wrath and ſtorme, what hath he to lay to my charge? I condemne not their Churches in generall, to be no Churches, nor any one that I am acquainted withall in particular. I never diſturb'd, that I know of, the peace of any one of them, nor ſeparated from them; but having already received my puniſhment, I expect to heare my crime by the next returne.
3. He ſuppoſeth throughout that I deny not only the neceſſity of a ſucceſsive ordination, but as farre as I can underſtand him, the lawfulneſſe of it alſo. By ordination of Miniſters many upon a miſtake underſtand onelyonly the impoſition of hands that is uſed therein. Ordination of Miniſters is one thing, and impoſition of hands another, differing as whole and part; Ordination in Scripture compriſeth the whole Authoritative tranſlation of a man from among the number of his brethren into the ſtate of an officer in the Church. I ſuppoſe he doth not thinke that this is denied by mee, though he tels me with the ſame Chriſtian candor, and tenderneſſe, which he exerciſeth in every paſſage almoſt of his booke, of making my ſelfe a Miniſter, and I know not what; I am, I bleſſe the Lord, extreamly remote from returning him any of his own coyne in ſatisfaction for this Love. For that part of it which conſiſts in the impoſition of hands by the Presbytery, (where it may be obtained according to the mind of Chriſt.) I am alſo very remote from mannaging any oppoſition unto it. I thinke it neceſſary by vertue of precept, and that to be continued in a way of ſucceſsion. It is, I ſay, according to the mind of Chriſt, that he who is to be ordained unto office in any Church, receive impoſition of hands from the Elders of that Church, if there be any therein. And this is to be done in a way of ſucceſsion, that ſo the Churches may be perpetuated. That alone which I oppoſe is the denying of this ſucceſsive ordination, through the Authority of Antichriſt. Before the bleſſed and glorious Reformation, begun …nd carried on by Zuinglius, Luther, Calvin, and others, there were, and had been two States of men in the world, profeſſing the name of Chriſt, and the Goſpell, as to the outward profeſſion thereof. The one of them in glory, ſplendor, outward beauty, and order, calling themſelves the Church, the only Church in the world, the Catholike Church; being indeed, and in truth in that ſtate wherein they ſo prided themſelves the mother of harlots, the beaſt, with his falſe Prophet. The other party poore, deſpiſed, perſecuted, generally eſteemed and called Hereticks, Schiſmaticks, or as occaſion gave advantage for their farther reproach, Waldenſes, Albigenſes, Lollards, and the like. As to the claime of a ſucceſsive ordination down from the Apoſtles, I made bold to affirme, that I could not underſtand the validity of that ſucceſsive ordination, as ſucceſsive, which was derived downe unto us from, and by the firſt partie of men in the world.
This Reverend Authors reply hereunto, is like the reſt of his diſcourſe, pag. 118. He tels me, this caſts dirt in the face of their Miniſtry, as do all their good friends the Sectaries, and that he hath much a doe to forbeare ſaying, The Lord rebuke thee. How he doth forbeare it, having ſo expreſſed the frame of his heart towards me, others will judge: the ſearcher of all hearts knowes, that I had no deſigne to caſt dirt on him, or any other godly man's miniſtry in England. Might not another anſwer have been returned without this wrath: This is ſo, or it is not ſo, in reference to the miniſtry of this Nation. If it be not ſo, and they plead not their ſucceſsive ordination from Rome, there is an end of this difference. If it be ſo, can Mr. C. hardly refraine from calling a man Sathan, for ſpeaking the truth? It is well if we know of what ſpirit we are.
But let us a little farther conſider his anſwer in that place. He asketh firſt, Why may not this be a ſufficient foundation for their Miniſtry, as well as for their Baptiſme? if it be ſo, & be ſo acknowledged, whence is that great provocation that aroſe from my enquiry after it: For my part I muſt tell him, that I judge their Baptiſme good and valid, but to deale clearly with him, not on that foundation. I cannot believe, that that Idolater, murtherer, man of ſin, had, ſince the dayes of his open Idolatry, perſecution, and enmity to Chriſt, any authority more or leſſe from the Lord Jeſus committed to him, in or over his Churches. But he addes, ſecondly, That had they received their ordination from the woman flying into the wilderneſſe, the two witneſſes, or Waldenſes, it had been all one to mee, and my party; for they had not their ordination from the people (except ſome extraordinary caſes) but from a Presbytery, according to the inſtitution of Chriſt. So then, ordination by a Presbytery, Is it ſeemes oppoſed by me and my party; but I pray Sir, who told you ſo? when, wherein, by what meanes have I oppoſed it? I acknowledge my ſelfe of no party. I am ſory ſo grave a Miniſter ſhould ſuffer himſelfe to be thus tranſported, that every anſwer, every reply, muſt be a reflection, and that without due obſervation of truth and love. That-thoſe firſt reformers had their Ordination from the people, is acknowledged; I have formerly evinced it by undeniable teſtimony. So that the proper ſucceſſion of a Miniſtry amongſt the Churches that are their offſpring, runs up no higher than that riſe. Now the good Lord bleſſe them in their Miniſtry, and the ſucceſſive ordination they enjoy, to bring forth more fruit in the earth to the praiſe of his glorious grace. But upon my diſclaiming all thoughts of rejecting the miniſtry of all thoſe, who yet hold their ordination on the accompt of its ſucceſſive derivation from Rome, he cries out, egregiam verò laudem, and ſaies that yet I ſecretly derive their pedigree from Rome: well then he doth not ſo; why then, what need theſe exclamations? we are as to this matter wholly agreed; nor ſhall I at preſent farther purſue his diſcourſe in that place, it is almoſt totally compoſed and made up of ſcornefull revilings, reflections, and ſuch other ingredients of the whole.
He frequently & very poſitively affirms without the leaſt heſitation, that I have renounced my own ordination, & adds hereunto, that what ever elſe they pretend, unleſſe they renounce their ordination, nothing will pleaſe me. that I condemn all other Churches in the world as no Churches; but who I pray told him theſe things? did he enquire ſo far after my mind in them, as without breach of charity to be able to make ſuch poſitive and expreſſe aſſertions concerning them? A good part of his book is taken up in the repetition of ſuch things as theſe, drawing inferences and concluſions from the ſuppoſitions of them, and warming himſelfe by them into a great contempt of my ſelfe and party, as he calls them. I am now neceſſitated to tell him, that all theſe things are falſe, and utterly, in part and in whole untrue, and that he is not able to prove any one of them. And whether this kind of dealing becomes a miniſter of the Goſpell, a perſon profeſſing Godlineſſe, I leave it to himſelfe to judge. For my owne part I muſt confeſſe that as yet I was never ſo dealt withall by any man, of what party ſoever, although it hath been my unhappineſſe to provoke many of them. I do not doubt but that he will be both troubled and aſhamed when he ſhall review theſe things. That whole Chapter, which he entitles, Independentiſme is Donatiſme, as to his application of it unto me, or any of my perſwaſion, is of the ſame importance, as I have ſufficiently already evinced. I might inſtance in ſundry other particulars, wherein he ventures without the leaſt check or ſuppoſition, to charge me with what he pleaſeth, that may ſerve the turn in hand; ſo that it may ſerve to bring in, he and his party are Schiſmaticks, are Sectaries, have ſeparated from the church of God, are the cauſe of all our evills and troubles, with the like tearmes of reproach, and hard cenſures, lying in a faire ſubſerviency to a deſigne of widening the difference between us, and mutually exaſperating the ſpirits of men, profeſſing the Goſpell of Jeſus Chriſt, one againſt another, nothing almoſt comes amiſſe. His ſticking upon by matters, diverting from the maine buſineſs in hand, anſwering Arguments by reflections, and the like, might alſo be remarked. One thing wherein he much rejoyceth, and fronts his book with the diſcovery he hath made of it, namely concerning my change of judgment as to the difference under preſent debate, which is the ſubſtance and deſigne of his appendix, muſt be particularly conſidered, and ſhall be, God aſſiſting, in the next Chapter accordingly.