In the first section of his fourth chapter I am not particularly concerned; and whilst he only vents his own conceits, be they never so idle or atheological, I shall never trouble myself, either with their examination or confutation. So many as he can persuade to be of his mind, — that we have no union with Christ but by virtue of union with the church (the contrary whereof is absolutely true); that Christ is so a head of rule and government unto the church, as that he is not a head of influence and supplies of spiritual life (contrary to the faith of the catholic church in all ages); that these assertions of his have any countenance from antiquity, or the least from the passages quoted out of Chrysostom by himself; that his glosses upon many texts of Scripture (which have an admirable coincidence with those of two other persons whom I shall name when occasion requires it) are sufficient to affix upon them the sense which he pleads for, will many other things of an equal falsehood and impertinency wherewith this section is stuffed, — shall, without any farther trouble from me, be left to follow their own inclinations. But yet, not withstanding all the great pains he hath taken to instruct us in the nature of the union between Christ and believers, I shall take leave to prefer that given by Mr Hooker before it, not only as more true and agreeable unto the Scripture, but also as better expressing the doctrine of the church of England in this matter. And if these things please the present rulers of the church, — wherein upon the matter Christ is shuffled off, and the whole of our spiritual union is resolved into the doctrine of the gospel, and the rule of the church by bishops and pastors, let it imply what contradiction it will, as it doth the highest, seeing it is by the doctrine of the gospel that we are taught our union will Christ, and his rule of the church by his laws and Spirit, — I have only the advantage to know somewhat more than I did formerly, though not much to my satisfaction.