Review of the True Nature of Schism, Treatise · Chapter 10
CHAP. X.
Independency no Schiſme.
WE are come now to the chapter that muſt do the work intended, or elſe operam & oleum perdidimus; Independentiſme a great Schiſme, is the title of it; what this Independentiſme is, he doth neither here declare, nor in any other part of his book; nor do I know what it is that he intends by it; I heare indeed from him that it is a ſchiſme, a Sect, but of what peculiar import, or wherein it conſiſts, he hath not declared; I ſuppoſe he would have it taken for ſeparation from true Churches, but neither doth the notion of the name, though invidiouſly broached and diſavowed by them, to whom it is aſcribed, import any ſuch thing; nor is the thing it ſelfe owned by them, with whom he pretends to have to do: I find indeed that he tells us, that all Sectaries are Independents; Anabaptiſts, Seekers, Ranters, Quakers. Doth he expect that I ſhould undertake their defence? what if it ſhould appear, that I have done more againſt them then our Reverend Author, and many of his brethren joined with him; he may perhaps be willing to load my ſelfe and thoſe which he is pleaſed to call my aſsociats, my party, I know not what, with their evills and miſcarriages. But is this done as becomes a Chriſtian, a Miniſter, a Brother? what ſecurity hath he, that had he been the only judge and diſpoſer of things in Religion in this nation, if I and my aſſociats had been ſent to plant Churches among the Indians, that he ſhould have prevented the eruption of the errors and abominations which we have been exerciſed withall in this generation, unleſſe he had ſent for Duke D'Alva's inſtruments to work his ends by? and indeed there is ſcarce any Sect in the nation, but had they their deſires, they would take that courſe. This may be done by any that are uppermoſt if they pleaſe. But how ſhall we know what it is he intends by Independentiſme: All (it may be) that are not Preſbyterians are Independents. Among theſe ſome profeſſedly ſeparate, both frō them & us, (for there are none that ſeparate from them, but withall they ſeparate from us that I know of) becauſe, as they ſay, neither theirs nor ours are true Churches; we grant them to be true Churches, but withall denie that we ſeparate from them; is it poſſible at once to defend both theſe ſects of men? is it poſſible at once with the ſame arguments to charge them? The whole diſcourſe then of our Reverend Author being uniforme, it can concerne but one of theſe ſects of Independents: which it is, any man may judge, that takes the leaſt view of his treatiſe. He deals with them that unchurch their Churches, unminiſter their miniſters, diſanull their ordinances, leaving them Churchleſs, officerleſſe, and in the like ſad condition: Is this Independentiſme a Schiſm? though that it is properly ſo called, he cānot prove, yet I hope he did not expect, that I ſhould plead for it; what I ſhall do in this caſe, I profeſſe, well I know not. I here denie that I unminiſter their miniſters, unchurch their Churches; hath this Author any more to ſay to me, or thoſe of my perſwaſion? doth not this whole diſcourſe proceed upon a ſuppoſition that it is otherwiſe with them with whom he hath to do? only I muſt tell him by the way, that if he ſuppoſe by this conceſſion, that I juſtifie and owne their way, wherein they differ from the congregationall miniſters in England, to be of Chriſts inſtitution, or that I grant all things to be done regularly among them, and according to the mind of Chriſt, therein I muſt profeſſe he is miſtaken. In breife by Independentiſme he intends a ſeparation from true Churches, with condemning them to be no churches, and their Miniſters no Miniſters, and their ordinances none, or Antichriſtian; whatever becomes of the nature of ſchiſme, I diſavow the appearing as an advocate in the behalfe of this Independentiſme. If by Independentiſme he underſtand the peaceable proceeding of any of the people of God in this nation in the ſeverall parts of it, to joine themſelves by their free conſent to walk together in the obſervation and celebration of all the ordinanees of Chriſt appointed to be obſerved and celebrated in particular churches, ſo to reforme themſelves from the diſorders wherein they were intangled, being not able in ſome things to joine in that way of reformation, which many godlie miniſters cōmonly called Preſbyterians, have ingaged in, and ſeek to promote, without judging & condemning thē as to the whole of their ſtation or ordināces; If this I ſay be intended by Independentiſme, when the Reverend Author ſhall undertake to prove it Schiſme, having not in this book ſpoken one word or title to it, his diſcourſe will be attended unto. This whole chapter then being ſpent againſt them, who deny them to be true Churches, and defend ſeparation, I marvaile what can be ſaid unto it by me, or how I come to be concerned in it, who grant them true Churches, and denie ſeparation.
But our Reverend Author, knowing that if this bottome be taken from under him, he hath no foundation for any thing he aſserts, thought it not ſufficient to charg me over and over with what is here denyed, but at length attempts to make it good frō mine own words; which if he doth effect make & good, I confeſſe he changes the whole nature and ſtate of the diſpute in hand: Let ut ſee thenhow he anſwers this undertaking.
From thoſe words of mine, the reformation of any church, or any thing in it, is the reducing of it to its primitive inſtitution: approving the aſſertion as true, he labors to evince that I deny their Churches to be true Churches; how ſo I pray; why we erect new churches out of no Churches; and it had been happy for England if we had all gone to do this work among the Indians. What will prove Englands happineſse or unhappineſſe, the day will manifeſt; this is but mans day and judgment. He is coming who will not judg by the ſeeing of the eye, nor by the hearing of the ear; In the mean time, we bleſſe God, & think all England hath caus to bleſſe God, what ever become of us, that he and our brethren of the ſame mind with him, in the things of God, have their liberty to preach the goſpell, and carry on the work of reformation in their native ſoyle, and are not ſent into the ends of the earth, as many of ours have been. But how doth our gathering of Churches denie them to be true churches? Doth our granting them to be true Churches, alſo grant that all the Saints in England are members of their Churches? It is notoriouſly known, that it is and was otherwiſe, and that when they, and we began: to reform, thouſands of the people of God in theſe nations, had no reaſon to ſuppoſe themſelves to belong to one particular Church rather then another. They lived in one pariſh, heard in another, removed up and down for their advantage, and were in bondage on that account all their daies.
But he ſaies in ſome words following I diſcover my very heart: I cannot but by the way tell him, that it is a ſufficient evidence of his unacquaintedneſſe with me, that he thinks there is need of ſearching, and racking my words to diſcover my very heart, in any thing that belongs (though in never ſo remote a diſtance) to the worſhip of God. All that know me, know how open and free, I am in theſe things, how ready on all occaſions to declare my whole heart; it is neither fear nor favour can influence me unto another frame: But what are the words that make this noble diſcovery: They are theſe that follow: When any Society or combination of men (what ever hitherto it hath been eſteemed) is not capable of ſuch a reduction, and revocation (that is to its primitive inſtitution) I ſuppoſe I ſhall never provoke any wiſe or ſober perſon, if I profeſſe I cannot look on ſuch a ſociety as a church of Chriſt: His reply hereunto is the hinge upon which his whole diſcourſe turneth, and muſt therefore be conſidered. Thus then he; is not this, reader, at once to unchurch all the churches of England ſince the reformation? for it is known, during the raign of the prelates they were not capable of that reduction: and what capacity our Churches are now in for that reduction, partly by want of power and aſſiſtance from the magiſtrate, without which ſome dare not ſet upon a reformation, for fear of a praemunire, partly by our diviſions amongſt our ſelves, fomented by he knowes whom, he cannot but ſee as well as we lament. And hereupon he proceeds with ſundry complaints of my dealing with them. And now Chiſtian Reader what ſhall we ſay to theſe things? A naked ſuppoſition, of no ſtrength, nor weight, that will not hold in any thing or caſe, namely that a thing is not to be judged capable of that, which by ſome externall force it is withheld from, is the ſole bottome of all this charge. The Churches of England were capable of that reduction to their primitive inſtitution, under the prelates, though in ſome things hindred by them, from an actuall Reducement; ſo they are now in ſundry places, where the work is not ſo much as attempted; the ſluggards feild is capable of being weeded; the preſent pretended want of capacity from the non-aſſiſtance of the magiſtrate, whileſt perfect liberty for Reformation is given, and the worke in its ſeverall degrees incouraged, will be found to be a ſad plea for ſome, when things come to be tryed out by the rule of the Goſpell. And for our diviſions I confeſſe I begin to diſcover ſomewhat more by whom they are fomented, then I did four daies agoe: for the matter it ſelfe. I deſire our Reverend Author to take notice, that I judg every church capable of a reduction to its primitive inſtitution, which, all outward hinderances being removed, and all aſſiſtances granted, that are neceſſary for reformation according to the Goſpell, may be reduced into the forme and order appointed unto a particular church by Jeſus Chriſt; and where any ſociety is not ſo capable, let them call themſelves what they pleaſe, I ſhall adviſe thoſe therein, who have perſonally a due right to the priviledges purchaſed for them by Jeſus Chriſt, in the way of their adminiſtration by him appointed, to take ſome other peaceable courſe to make themſelves partakers of them; and forgiving this adviſe I neither dread the anger nor Indignation of any man living in the world: And ſo I ſuppoſe by this time the Author knowes what is become of his, quod erat demonſtrandum; and here in room of it I deſire him to accept of this return.
Thoſe who in the judgment of charity were and continue, members of the church catholick inviſible by vertue of their union with Chriſt the head thereof; and members of the generall viſible church, by their due profeſſion of the ſavings truths of the goſpell, and ſubjection to Chriſt Jeſus their King and Saviour according to them, do walke in love and concord in the particular churches, whereof by their own conſent and choice they are members, not judging and condemning other particular churches of Chriſt, where they are not members as they are ſuch, as to their ſtationand priviledges, being ready for all inſtituted communion with thē, as revealed are not according to any goſpell rule, nor by any principles acknowledged amongſt Chriſtians, to be judged or condemned as guilty of Schiſme; but ſuch are all they for whom, under any conſideration what ever, I have pleaded as to their immunity from this charge, in my treatiſe of Schiſme; therefore they are not to be judged ſo guilty. If you pleaſe, you may adde, Quod er at demonſtratum.
I ſhall not digreſſe to a recharge upon this Reverend Author, and thoſe of the ſame profeſſion with him, as to their miſtakes and miſcarriages in the work of Reformation, nor diſcuſſe their waies and principles, wherein I am not ſatisfied as to their proceduce: I yet hope for better things, then to be neceſſitated to carry on the defenſative of the way wherein I walk by oppoſing theirs. It is true that he who ſtands upon meer defence, is thought to ſtand upon none at all: but I wait for better things from men, then their hearts will yet allow them, to think of. I hope the Reverend Author thinks, that as I have reaſons wherewith I am ſatisfied as to my own way, ſo I have thoſe that are of the ſame weight with me againſt him. But what ever he may ſurmiſe I have no mind to foment the diviſions that are amongſt us; hence I willingly bear all his imputations without retortion. I know in part how the caſe is in the world. The greateſt chargers have not alwaies the moſt of truth; witneſſe Papiſts, Lutherans, Prelutiſts, Anabaptiſts. I hope I can ſay in ſincerity, I am for peace; though others make themſelves ready for war.
But we muſt proceed a litle further, though as to the cauſe by me undertaken to be managed, cauſeleſſely. The diſcourſe of our Author from the place fixed on, wherein he faintly indeavoured to make good the foundation of this chapter, which I have allready conſidered, conſiſts of two parts: 1. His Animadverſions on ſome principles which I lay down, as neceſſary to be ſtated aright and determined, that the queſtion about gathering churches may be clearly and ſatisfactorily debated. Some of them he ſaies have been handled by others; which if it be a rule of ſilence to him, and me, it might have prevented this tedious debate: what ever his thoughts may be of my pamphlet, I do not fear to affirm of his Treatile, that I have found nothing in it, from the beginning to the ending, but what hath lien neglected on bookſellers ſtalls for above theſe ſeven years. For the reſt of thoſe principles, which he excepts againſt, as he thinks meet, I leave their conſideration, to that farther enquiry, which the Lord aſſiſting I have deſtined them unto. The way of gathering churches upon a ſuppoſition of their antecedency to officers, he ſaies is very pretty, and loads it with the difficulty of mens comming to be baptized in ſuch a caſe: but as I, can tell him of that which is neither true, nor pretty, in the practiſe of ſome whom he knowes, or hath reaſon ſo to do, ſo I can aſſure him that we are not concerned in his objection about baptiſme, and with them who may poſſibly be ſo, it is a ridiculous thing, to think it an objection. And for that part of my enquiry, whether the Church be before ordinary officers, or they before it, as ſleight as he is pleaſed to make of it, it will be found to lie very near the bottome of all our differences, and the right ſtating of it, to conduce to the compoſure and determination of them. His charges and reflexions which he caſts about in his paſſage, are not now to be further mentioned; we have had them over and over; indeed we have had little elſe: If ſtrong, vehement, paſsionate affirmations, complaints, charges, falfe imputations, and the like, will amount to a demonſtration in this buſineſſe, he hath demonſtrated Independentiſme to be a great Schiſme.
He ſhuts up his diſcourſe as he began it; reciting my words by adding, interpoſing, perverting, commenting, enquiring, he makes them ſpeak what he pleaſes, and compaſſes the ends of his delight upon them. What contentment he hath received in his ſo doing, I know not; nor ſhall I expreſse what thoughts I have, of ſuch a courſe of proceedure: This only I ſhall ſay, it is a facile way of writing treatiſes and proving what ever men have a mind unto.
My laſt taske is to look back to the beginning of this laſt chapter, and to gather up in our paſſage, what may ſeem to reſpect the buſineſſe in hand, and ſo the whole matter will be diſmiſſed. The plea inſiſted on for immunity from the charge of Schiſme, with reference to the Epiſcopall Government of the Church of England, and the conſtitution which under it, it is pretended to have had, he paſſes over; though on ſundry accounts his concernments ly as deeply in it as in any thing pleaded In that treatiſe. The things he is pleaſed to take notice of, as far as they tend in the leaſt to the iſſue of the debate between us, ſhall be reviewed. Conſidering the ſeverall ſenſes wherein that expreſſion, the church of England, may be taken, I manifeſt in my treatiſe, in which of them, and how far, we acknowledg our ſelves to have been, and to continue members of the Church of England. The firſt is as it compriſes the elect believers in England: what the unity of the Church in this ſenſe is, was before evinced; our deſire to be found members of this Church, with our indeavour to keep the unity of it in the bond of peace, was declared. I am greived to repeat our Reverend Authors exceptions to this declaration; ſaies he, unleſse he think, there are no members of this church in England, but thoſe that are of his formed particular churches, I fear he will be found to break the union that ought to be between them: And why ſo I pray? The union of the members of the church in this ſenſe, conſiſts in their joint union to & with Chriſt their head by one ſpirit. What hath the Reverend Author to charge upon me with reference thereunto? Let him ſpeak out to the utmoſt; yea I have ſome reaſon to think that he will ſcarce ſpare, where he can ſtrike; God forbid that I ſhould think all the members of the Catholick Church in England to be compriſed either jointly or ſeverally in their Churches or ours, ſeeing it cannot be avoided but you will keep up thoſe notes of diviſion. I doubt not but there be many thouſands of them who walk neither with you nor us. He adds, that by gathering ſaints of the firſt magnitude we do what lies in us, to make the Inviſible Church viſible: It is confeſſed, we do ſo; yea we know that that church which is inviſible in ſome reſpect, and under one formall conſideration, is viſible as to its profeſſion, which it makes unto ſalvation. This, with all that lies in us, we draw them out unto: what he addes about the churches being elect, and the uncomely parts of it, which they may be for a ſeaſon who are elect believers, becauſe it muſt be ſpoken; are uſeleſſe cavills. For the ſcornfull rejection of what I affirm concerning our love to all the members of this church, and readineſſe to tender them ſatisfaction in caſe of offence, with his inſinuatiō of my want of modeſty and truth in aſſerting theſe thoughts, becauſe he will one day know, that the words he ſo deſpiſes, were ſpoken in ſincerity, and with the reverence of the great God, & out of love to all his Saints, I ſhall not farther vindicate them; ſuch hay and ſtubble muſt needs burn.
My next profeſſion of our Relation to the Church of England, in reſpect of that denomination given to the body of profeſſours in this Nation, cleaving to the Doctrine of the Goſpell, here preached and eſtabliſhed by Law, as the publike profeſſion of this Nation. But he tels me firſt: 1. That many Independent Churches in this Nation, are groſly apoſtatized from that doctrine, and ſo are hereticall. 2. That the worſhip was profeſſed and proteſted, and eſtabliſhed as well as the doctrine, and that we are all departed from it, and ſo are ſchiſmaticall: for we hold communion with them, he ſayes in the ſame doctrine, but not in the ſame worſhip. Anſwer. His firſt exception ariſeth from the advantage he makes uſe of, from his large uſe of the word Independent, which will ſerve him in his ſenſe for what end he pleaſeth. In the ſenſe before declared his charge is denyed; Let him prove it by inſtance if he be able: ſurely God hath not given orthodox men leave to ſpeak what they pleaſe, without due regard to love and truth. 2. As to the worſhip eſtabliſhed in this nation by law, (he means the way of worſhip, for the ſubſtantials of it we are all agreed in) I ſuppoſe he will not ſay a relinquiſhment of the practice of it is ſchiſme; if he do, I know what uſe ſome men will make of his affirmation, though I know not how he will free himſelfe from being ſchiſmaticall; for his renewed charg of ſchiſme, I cannot I confeſſe be moved at it, proceeding from him, who neither doth, nor will know what it is. His next indeavour is to make uſe of another conceſſion of mine, concerning our receiving of our regeneration and new birth by the preaching of the word in England; ſaying, could they make uſe of our preaching &c. but the truth is, when the moſt of us by the free grace of God received our new birth through the preaching of the word, neither they, nor we, as to the practice of our waies, were in England; ſo that their concernment as ſuch, in the conceſſion is very ſmall; and we hope ſince in reſpect of others, our owne miniſtry hath not been altogether fruitleſſe, though we make no compariſon with them.
In rendring of the next paſſage which is concerning anabaptiſts and anabaptiſme, I ſhall not contend with him; he hath not in the leaſt impaired the truth of what I aſſert in reference to them and their way. I cannot but take notice of that paſſage which for the ſubſtance of it hath ſo often occurred, and that is this; doth not himſelfe labor in this booke to prove that the adminiſtration of ordinances in our aſſemblies is null, our ordination null and antichriſtian. For the proofe of which ſuggeſtion he referrs his Reader to page 197 of my book. I confeſſe ſeeing this particular quotation, I was ſomewhat ſurpriſed, and began to feare that ſome expreſſion of mine (though contrary to my profeſſed judgment) might have given countenance to this miſtake, and ſo be pleaded as a Juſtification of all the uncharitableneſſe and ſomething elſe, wherewith his book is repleniſhed; but turning to the place I was quickly delivered from my trouble, though I muſt ingeniouſly confeſſe, I was caſt into another which I ſhall not now mention.
Page 167. we arrive at that which alone almoſt I expected would have been inſiſted on, and quite conttary thereto, it is utterly waved; namely the wholebuſineſſe of a nationall Church, upon which account indeed all the pretence of the charge this reverend Author is pleaſed to mannage, doth ariſe. Take that out of the way, and certainly they, and we are upon even termes; and if we will be judged by them who were laſt in poſſeſſion of the Reiglement of that church, upon ſuppoſition that there is ſuch a church ſtill, they are no more Intereſted in it then we, yea are as guilty of ſchiſme from it as we. But that being ſet aſide and particular churches only remaining, It will be very difficult for him to raiſe the leaſt pretence of his great charge. But let us conſider what he thinks meete to faſten on, in that diſcourſe of mine about a nationall church. The firſt thing is my inquiry, whether the denyall of the Inſtitution of a nationall church (which he pleads not for) doth not deny in conſequence that we had either ordinances or miniſtry amongſt us: to which I ſay, that though it ſeemes ſo to do, yet indeed it doth not, becauſe there was then another church ſtate, even that of particular churches amongſt us, with many kind reflections of my renouncing my miniſtry and rejecting of my jejune and empty vindication of their miniſtry (which yet is the very ſame that himſelfe fixes on) he asks me how I can in my conſcience beleive, that there were any true miniſters in this church in the time of its being nationall, and ſo proceeds to inferre from hence my denying of all miniſtry and ordinances among them. Truly though I were more to be deſpiſed then I am (if that be poſſible) yet it were not common▪ prudence for any man to take ſo much paines to make me his enemy, whether I will or no. He cannot but know that I deny utterly, that ever we had indeed, whatever men thought, a nationall church; for I grant no ſuch thing, as a nationall church in the preſent ſenſe contended about. That in England under the rule of the prelates, when they looked on the church as nationall, there were true churches, and true miniſters, though in much diſorder as to the way of entring into the miniſtry and Diſpenſing of ordinances, I grant freely; which is all this reverend Author, If I underſtand him, pleads for; and this he ſaies I was unwilling to acknowledge, leſt I ſhould thereby condemne my ſelfe as a ſchiſmatick. Truly, in the many ſad differences and diviſions that are in the world amongſt Chriſtians, I have not been without ſad and jealous thoughts of heart, leſt by any doctrine or practiſe of mine I ſhould occaſionally contribute any thing unto them; If it hath been otherwiſe with this Author, I envy not his frame of ſpirit. But I muſt freely ſay, that having together with them, weighed the reaſons for them; I have been very little moved with the clamorous accuſations, and inſinuations of this Author. In the meane time, if it be poſſible to give him ſatisfaction, I here let him know, that I aſſent unto that ſumme of all he hath to ſay, as to the Church of England, namely that the true and faithfull miniſters, with the people in their ſeverall congregations, adminiſtring the true ordinances of Jeſus Chriſt, whereof baptiſme is one, was and is the true Church ſtate of England, from which I am not ſeparated; nor do I think that ſome addition of humane prudence, or Imprudence can diſanull the ordinances of Jeſus Chriſt. upon the diſavower made of any other nationall Church ſtate, and the aſſertion of this to anſwer all intents and purpoſes, I ſuppoſe now that the Reverend Author knowes that it is incumbent on him to prove, that we have been members of ſome of theſe particular Churches in due order, according to the mind of Chriſt, to all intents and purpoſes of Church memberſhip, and that we have in our Individuall perſons raiſed cauſeleſſe differences in thoſe particular churches whereof we were members reſpectively, and ſo ſeparated from them, with the condemnation of them; or elſe according to his owne principles he failes in his brotherly concluſion: foreign. I ſuppoſe the reader is weary of purſuing things ſo little to our purpoſe: if he will hear any further, that Independents are ſchiſmaticks, that the ſetting up of their way hath opened a door to all evills and confuſions, that they have ſeparated from all churches, and condemne all churches in the world but their owne; that they have hindred Reformation and the ſetting up of the Preſbyterian Church; that being members of our Churches, as they are members of the nation, becauſe they are borne in it, yet they have deſerted them; that they gather Churches which they pretend to be ſpick and ſpan new; they have ſeparated from us, that they countenance Quakers, and all other Sectaries, that they will reforme a nationall church whether men will or no, though they ſay that they only deſire to reforme themſelves, and plead for liberty to that end.
If any man I ſay have a mind to read or heare of this any more, let him read the reſt of this chapter, or elſe converſe with ſome perſons whom I can direct him to, who talke at this wholſome rate all the day long.
What ſeems to be my particular concernment, I ſhall a little further attend unto. Some words (for that is the manner of mannaging this controverſie) are culled out from pag. 259. 260. to be made the matter of farther conteſt. Thus they lie in my Treatiſe. As the not giving a mans ſelfe up unto any way, and ſubmiting to any eſtabliſhment pretended or pleaded to be of Chriſt, which he hath not light for, and which he was not by any act of his owne formerly ingaged in, cannot with any colour or pretence of reaſon be reckoned to him for ſchiſme, though he may if he perſiſt in his refuſall prejudice his owne edification; ſo no more can a mans peaceable relinquiſhment of the ordinary communion of one Church in all its relations be ſo eſteemed. Theſe words have as yet unto me a very harmeleſſe aſpect; but our Reverend Author is ſharp-ſighted, and ſees I know not what monſters in them: for firſt (ſaith he) here he ſeems to me to be a very Sceptick in his way of independency: why ſo I pray? This will gratify all ſects, Quakers, and all with a toleration: how I pray? it is Schiſme, not toleration we are treating about. But this leaves them to judge of, as well as others, what is, and what is not according to the mind of Chriſt, why pray Sr. who is appointed to judge finally for them? why then ſhould they be denied their liberty? but is that the thing under conſideration? had you concluded that their not ſubmitting to what they have not light for its inſtitution, is not properly Schiſme, you ſhould have ſeen how far I had been concerned in the inference: but excurſions unto Quakers &c. are one topick of ſuch diſcourſes. But now he askes me one Queſtion, it ſeems to try whither I am a Sceptick or no; whether (ſaith he) does he believe his owne way to be the only true way of Chriſt, for he hath inſtituted but one way, having run from and renounced all other waies in this nation. I promiſe you this is a hard Queſtion; and not eaſily anſwered. If I deny it, he will ſay I am a Sceptick, and other things alſo will be brought in: if I affirme it, it may be he will ſay that I condemne their churches for no churches, and the like: it is good to be wary when a man hath to deale with wiſe men; how if I ſhould ſay that our way and their way is for the ſubſtance of them, one way, and ſo I cannot ſay that my way is the only true way excluſively to theirs: I ſuppoſe this may do pretty well. But I fear this will ſcarce give ſatisfactiō, & yet I know not well how I can go any farther; yet this I will adde; I doindeed believe, that wherein their way and our way differ, our way is according to the mind of Chriſt and not theirs: and this I am ready at any time (God aſſiſting) perſonally to maintaine to him: and as for my running from waies of religion, I dare againe tell him, theſe reproaches and calumnies become him not at all. But he proceeds, if ſo, (ſaith he) is not every man bound to come into it, and not upon every conceived new light to relinquiſh it. Truly I think Mr. C. himſelfe is bound to come into it, and yet I do not think that his not ſo doeing makes him a Schiſmatick: and as for relinquiſhment I aſſert no more, then what he himſelfe concludes to be lawfull.
And thus Chriſtian Reader I have given thee a briefe account of all things of any importance that I could meet withall in this treatiſe, and of many which are of very little; if thou ſhalt be pleaſed to compare my treatiſe of Schiſme with the refutation of it, thou wilt quickly ſee, how ſhort this is, of that which it pretends to: how untouched my principles do abide, and how the moſt materiall parts of my diſcourſe are utterly paſſed by, without any notice taken of them. The truth is, in the way choſen by this Reverend Author to proceed in, men may multiply writings to the worlds end, without driving any controverſy to an iſſue; deſcanting and harping on words, making exceptions to particular paſſages and the like, is an eaſy and facile, and to ſome men a pleaſant labour: what ſmall Reaſon our Author had to give his book the title it bears, unleſſe it were to diſcover his deſigne, I hope doth by this time appeare. Much of the proofe of it lies in the repeated aſſeverations of it, it is ſo, and it is ſo. If he ſhall be pleaſed to ſend me word of one argument tending that way, that is not founded in an evident miſtake, I will promiſe him, if I live, a reconſideration of it.
In the mean time I humbly beg of this Reverend Author, that he would review in the preſence of the Lord the frame of ſpirit, wherein he wrote this charge; as alſo that he would take into his thoughts all the reproaches, and all that obloquy he hath endeavoured to load me cauſleſly and falſly withall. As for my ſelfe, my name, reputation, and eſteeme with the Churches of God, to whom he hath indeavoured to render me odious, I commit the whole concernment of them to him, whoſe preſence through grace I have hitherto injoyed, and whoſe promiſe I leane upon, that he will never leave me nor forſake me. I ſhall not complaine of my uſage: but what am I? of the uſage of many pretious Saints and holy Churches of Jeſus Chriſt, to him that lives and ſees, any farther then by begging that it may not be laid to his charge: and if ſo meane a perſon as I am, can in any way be ſerviceable to him, or to any of the churches that he pleads for, in reference to the Goſpell of Chriſt, I hope my life will not be deare to me that I may effect it; and I ſhall not ceaſe to pray that both he and thoſe who promoted this worke in his hand, may at length conſider the many calls of God that are evident upon them, to lay aſide theſe unſeemly animoſities, and to endeavour a coalition in love, with all thoſe who in ſincerity call upon the name of the Lord Jeſus Chriſt, their Lord and ours.
For the diſtances themſelves that are between us, wherein we are not as yet agreed; what is the juſt ſtate of them, the truth and warrantableneſſe of the principles whereupon we proceed, with the neceſſity of our practice in conformity thereunto, what we judge our Brethren to come ſhort in, of, or wherein to go beyond the mind of Jeſus Chriſt, with a farther ventilation of this buſineſſe of Schiſme, I have ſome good grounds of expectation, that poſſibly ere long we may ſee a faire diſcuſſion of theſe things, in a purſuit of truth and peace.
FINIS.
End of the text · John Owen, Review of the True Nature of Schism (1657)