To what may seem of importance in it, I shall with all possible plainness give a return. 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 pains for a farther clearing and manifesting of the truth contended about.

But the whole discourse wherewith I have now to do is of another complexion, and the design of it of another tendency, yea, so managed sometimes, that I am ready to question whether it be the product and fruit 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 me to an expectation of any thing from him rather than 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 downright terms, partly by oblique intimations, whose reflections are not to be waived, Satan, atheist, sceptic, Donatist, heretic, schismatic, sectary, Pharisee, etc.; and the closure of the book is merely an attempt to blast my reputation, whereof I shall give a speedy account.

2. The professed design of the whole is to prove “Independency,” as he is pleased to call it, — which what it is he declares not, nor (as he manages the business) do I know, — to be a “great schism,” and that Independents, (by whom it is full well known whom he intends) are “schismatics,” “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 book, almost from one end to the other.

3. No Christian care doth seem to have been taken, nor good conscience exercised, from the beginning to the ending, as to imputation of any thing unto me or upon me, that may serve to help on the design in hand.

Hence, I think, it is repeated near a hundred times, that I deny their ministers to be ministers, and their churches to be churches, — that I deny all the reformed churches in the world but only “our own” (as he calls them) to be true churches; all which is notoriously untrue, contrary to my known judgment, professedly declared on all occasions, contrary to express affirmations in the book he undertakes to confute, and the whole design of the book itself. I cannot easily declare my surprisal 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 tenderness in offending? I no way doubt but that Satan hath his design in this whole business. He knows how apt we are to fix 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 waive such reflections and retortions on him and them with whom I have to do, as present themselves with as fair pleas and pretences unto me as it is possible for me to judge that the charges before mentioned (I mean of schism, heresy, and the like) did unto him? for as to a return of any thing, in its own nature false and untrue as to matter of fact, to meet with that of the like kind wherewith I am entertained, I suppose the devil himself was hopeless to obtain it. Is he not filled with envy to take notice in what love without dissimulation I walk with many of the presbyterian judgment; what Christian intercourse and communion I have with them in England, Scotland, Holland, France; fearing that it may tend to the furtherance of peace and union among the churches of Christ? God assisting, I shall deceive his expectations; and though I be called schismatic and heretic a thousand times, it shall not weaken my love or esteem 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 as for this reverend author himself, I shall not fail to pray that none of the things whereby he hath, I fear, administered advantage unto Satan to attempt the exasperations of the spirits of brethren one against another, may ever be laid to his charge. For my own part, I profess in all sincerity that such was my unhappiness, or rather happiness, 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 than that which is now showed, that until 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.

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 pains to cast oil on those flames, which it is every one’s duty to labour to extinguish.

But that the whole matter in difference may be the better stated and determined, I shall first pass through with the general concernments of the book itself, and then consider the several chapters of it, as to any particulars in them that may seem to relate to the business in hand. It may possibly not a little conduce towards the removal of those obstructions unto peace and love, laid in our way by this reverend author, and to a clearer stating of the controversy 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, seem 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 congregational 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 between the Donatists and myself; arguments are produced to prove their churches to be true churches, and their ministers true ministers; the charge of schism on this bottom is freely given out and asserted; the proof of my schismatical separation from hence deduced; and many terms 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 easy to apprehend. Now, lest all this pains should be found to be useless and causelessly undergone, let us consider how the reverend author proves this to be my judgment. Doth he evince it from any thing delivered in that treatise he undertakes to confute? doth he produce any other testimonies out of what I have spoken, delivered, or written elsewhere, 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 appear to be.

Well, to put an end to this controversy, seeing he would not believe what I told the world of my thoughts herein in my book of schism, I now inform him again that all these surmises are fond and untrue. And truly, for his own sake, with that respect which is due to the reputation of religion, I here humbly entreat him not to entertain what is here affirmed with unchristian surmises, which the apostle reckons amongst the works of the flesh, as though I were of another mind, but durst not declare it; as more than once, 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, accrue unto it by my removal from my native soil, with all others of my judgment and persuasion! We are yet at peace, and we trust that the Lord will deliver us from the hands of men whose tender mercies are cruel. 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 disposal, who are pleased to compass 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 profess the whole of that truth and those ways of his which he hath been pleased to reveal unto us.

And if, on any other account, this reverend person suppose I may foster opinions and thoughts of mine own and their ways which I dare not own, let him at any time give me a command to wait upon him, and as I will freely and candidly answer to any inquiries he shall be pleased to make, after my judgment and apprehensions of these things, so he shall find that (God assisting) I dare own, and will be ready to maintain, 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 entertain such surmises of me as he doth. Shall I call in witnesses as to the particular under consideration? One evidence, by way of instance, lies so near at hand that I cannot omit the producing of it. Not above fourteen days before this treatise came to my hands, a learned gentleman, whom I had prevailed withal 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: “Utrum ministri ecclesiæ Anglicanæ habeant validam ordinationem?” I told the doctor, that since the questions were to pass under my approbation, I must needs confess myself scrupled at the limitation of the subject of the question in that term, “Ecclesia Anglicana,” which would be found ambiguous and equivocal 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 itself 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 engage in the defence of it, with the lawfulness of their churches, as any man whatever. I have only in my treatise questioned the institution of a national church, which this author doth not undertake to maintain, nor hath the least reason so to do, for the asserting of true ministers and churches in England; I mean those of the presbyterian way. What satisfaction now this reverend author shall judge it necessary for him to give me for the public 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 own in England, as a person denying their ministry and church station, I leave it to himself to consider. And by the declaration of this mistake, how great a part of his book is waived, as to my concernments therein, himself full well knows.

2. 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 whatever the presbyterian ministers and churches be, I have separated from them, as have done all those whom he calls Independents. This is another fountain out of which much bitter water flows. Hence we must needs be thought to condemn their ministry and churches. The Brownists were our fathers, and the Anabaptists are our elder brothers; we make a harlot of our mother, and are schismatics 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 denied 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 Christ’s institution: for any other, we profess ourselves unconcerned in its maintenance or dissolution, as to the business in hand. Now, wherein have we separated from them as to the breach of any such union? For an individual person to change from the constant participation of ordinances in one congregation, to do so in another, barely considered in itself, this reverend author holds to be no separation. However, for my part, who am forced to bear all this wrath and storm, what hath he to lay to my charge? I condemn not their churches in general to be no churches, nor any one that I am acquainted withal in particular; I never disturbed, that I know of, the peace of any one of them, nor separated from them: but having already received my punishment, I expect to hear my crime by the next return.

3. He supposeth throughout that I deny not only the necessity of a successive ordination, but, as far as I can understand him, the lawfulness of it also. By ordination of ministers, many, upon a mistake, understand only 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 think that this is denied by me, though he tells me, with the same Christian candour and tenderness which he exerciseth in every passage almost of his book, of making myself a minister, and I know not what. I am, I bless the Lord, extremely remote from returning him any of his own coin 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 managing any opposition unto it. I think it necessary by virtue of precept, and that [it ought] 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 and carried on by Zuinglius, Luther, Calvin, and others, there were, and had been, two estates of men in the world professing the name of Christ and the gospel, as to the outward profession thereof; — the one of them in glory, splendour, outward beauty, and order, calling themselves the church, the only church in the world, the catholic church, — being in deed and in truth, in that state wherein they so prided themselves, the mother of harlots, the beast, with his false prophet; the other party, poor, despised, persecuted, generally esteemed and called heretics, schismatics, or, as occasion gave advantage for their farther reproach, Waldenses, Albigenses, Lollards, and the like. As to the claim of a successive ordination drawn from the apostles, I made bold to affirm that I could not understand the validity of that successive ordination, as successive, which was derived down unto us from and by the first party of men in the world.

This reverend author’s reply hereunto is like the rest of his discourse. Page 118, he tells me, “This casts dirt in the face of their ministry, as do all their good friends the sectaries;” and that he hath much ado to forbear saying, “The Lord rebuke thee.” How he doth forbear it, having so expressed the frame of his heart towards me, others will judge. The Searcher of all hearts knows that I had no design 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 refrain from calling a man Satan 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 baptism?” If it be so, and be so acknowledged, whence is that great provocation that arose from my inquiry after it? For my part, I must tell him that I judge their baptism good and valid, but, to deal clearly with him, not on that foundation. I cannot believe that that idolater, murderer, man of sin, has had, since the days of his open idolatry, persecution, and enmity to Christ, any authority, more or less, from the Lord Jesus committed to him in or over his churches. But he adds, secondly, that “had they received their ordination from the woman flying into the wilderness, the two witnesses, or Waldenses, it had been all one to me 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 seems, opposed by me and my party. But I pray, sir, who told you so? When, wherein, by what means, have I opposed it? I acknowledge myself of no party. I am sorry so grave a minister should suffer himself 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 bless 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 account of its successive derivation from Rome, he cries out, “Egregiam veto laudem!” and says, “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 scornful revilings, reflections, and such other ingredients of the whole.

He frequently and very positively affirms, without the least hesitation, that I have “renounced my own ordination;” and adds hereunto, that “whatever else they pretend, unless they renounce their ordination, nothing will please me;” and that “I condemn all other churches in the world as no churches.” But who, I pray, told him these things? Did he inquire so far after my mind in them as, without breach of charity, to be able to make such positive and express 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 himself by them into a great contempt of myself 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 gospel, a person professing godliness, I leave it to himself to judge. For my own part, I must confess that as yet I was never so dealt withal by any man, of what party soever, although it hath been my unhappiness 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, “Independentism is Donatism,” as to his application of it unto me or any of my persuasion, 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 schismatics, are sectaries, have separated from the church of God, are the cause of all our evils and troubles,” with the like terms of reproach and hard censures, lying in a fair subserviency to a design of widening the difference between us, and mutually exasperating the spirits of men professing the gospel of Jesus Christ one against another, nothing almost comes amiss. His sticking upon by-matters, diverting from the main business in hand, answering arguments by reflections, and the like, might also be remarked. One thing wherein he much rejoiceth, 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 design of his appendix, — must be particularly considered, and shall be, God assisting, in the next chapter accordingly.

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