Plain Evidences the Church of England is Apostolical, Response 2
AN ANSWERE vntounto the Fore-ſpeech of his Anſwere to my Booke.
IN this his Preface hee toucheth my perſon, my labour, and ſheweth his purpoſe in anſwering, declares what hee maketh anſwere vntounto, and why onelyonly in generall, and concludeth with a Prayer for himſelfe to be able to anſwere mee, and others to diſcerne my worke, which is alſo my deſire: for then I doubt not, but ſuch as well vnderſtand the cauſe betweene vsus, will eaſily condemne their part.
In the beginning hee accounts mee an aduerſarie come forth to fight againſt the truth.
I grant the firſt, that I am an aduerſary, to wit, to their Schiſme; but I deny the latter, that therefore I fight againſt the truth, that is the matter in queſtion; though in my iudgement it is out of queſtion that their ſeparation is not truth, but the errour of Schiſme and Schiſmatickes.
A while ſince (ſaith he) I would needs ſeeme to fauour it.
[A while ſince.] Time is an inſtructer to a diligent ſearcher; I ſee now, what I then ſaw not; if I had, the late Separatiſts had not miſled ſo many: the few, or rather the none, which now they doe winne here-away manifeſteth the ſame.
[Needes.] What neceſſitie was there? if I would, I might hauehave gone the way, they were gentle entertainers, (moſt ſeely ones were receiued, ſuch as now the Anabaptiſts hauehave reiected) I needed not to hauehave made any forcible intruſion. But the man here ſpeaks now beſides his Booke; it's not materiall, he hath hereof a ſupporter, his Talebearer.
[Seeme to fauour] A fauour is no ſound approbation: and a ſeeming fauour, is a very ſmall allowance. Out of theſe words it may appeare, that I was neyther a Leader, nor a Setter of others on as, lewdly by words, malicious men belye me: I profeſſe my ſelfe moſt ignorant of what a Browniſt held, before Mr. Smith and his followers went that way; I neuer ſaw a Booke of theirs, nor to my knowledge, the face of a man in the way of the Separation. I confeſſe I was much moued with faire ſhewes of Scripture, and with great pretences of holineſſe in their way: but I was not remoued. Oh, but aske Mr. Ainſworth why I was not remoued; being ſo moued, why I went not forward? forſooth things not ſucceeding to mine expectation, I hauehave changed my louelove into hatred. Mine expectation was onelyonly the truth; I ſaw no ill ſucceſſe, but error of the way, which hindred my courſe. It is not therefore condemnable to change my louelove into hate: LoueLove is an affection onelyonly fit for the truth; and hatred muſt perſecute error. If a man at the firſt expect truth, and by tryall finde falſhoode, is it not fit to change affections, and to place them right, which through ignorance were before miſplaced? this man would finde a knot in a bul-ruſh; a fault where none is.
[In the bitterneſſe of my zeale, I ſent out (ſaith he) my Treatiſe.] Zeale, is laudable in a iuſt cauſe againſt ſlanderers of the truth, and the Church of God their mother: this Zeale liketh him not lukewarmeneſſe is beſt, it doth their cauſe no hurt: they would be let alone, that ſo they might ſtill deceiue the honeſt heart, and carry away the ſimple, to a right hand ſinne of Schiſme. I am commanded to be zealous, the luke-warme will God ſpue out of his mouth: we hauehave too many Laodiceans; if wee were more zealous for the Lord of Hoaſts, much would be amended, Schiſmaticks and Heretickes would be abandoned: which I heartily pray for. Touching bitterneſſe, the whole Booke defendeth me from ſo falſe an accuſation. For bitterneſſe let them looke to their grand Maſter, Barrow; whoſe ſpirit was the bitterneſſe of gall and Wormewood, as his railing, ſcoffing, and other outrages doe ſhew in his Printed Bookes. It (to wit, my Booke, ſaith he) containeth diſſwaſions from the practiſe of the Goſpell. Here he changeth the Title of my Booke, to inlarge his ſinne; He calleth their Inuentions, Goſpell; and their Schiſme from Gods Church, the practiſe of the Goſpell. Hee would put vponupon me a labour full of wickedneſſe, but he beggeth that which he can neuer make good, nor I euer yeeld him.
How is it that Mr. Smith hath found out their Presbyteriall practiſe, to be no practiſe of the Goſpell, but the inuention of man, hauing both an Antichriſtian miniſterie and gouernment in it? And therfore (ſaith he) When the Popiſh Prelacie was ſuppreſſed, and the triformed Pr…ſbyterie ſubſtituted; one Antichriſt was put downe, and a other ſet vp in his place: or the Beaſt was ſuppreſſed, and his Image aduanced. And therefore as they that ſubmit to the Prelacie, are ſubiect to that woe of worſhipping the Beaſt; ſo they that ſubmit to the triformed Preſbyterie, are in like manner liable to that woe denounced againſt them that worſhip the Image of the Beaſt. Thus hath Mr. Smith written of late againſt theſeIn his booke int…tuled: The differences of the Churches of the ſeparation. men, who ſo much brag of the practiſe of the Goſpell. And this he doth not barely auouch, but doth proc…ed orderly, ſetting downe his poſitions, and hath laboured to proue them by Scripture, by reaſons, and doth anſwere obiections made to the contrary. And therefore I thinke it not amiſſe, to ſet downe vvhat hee there ſaith; to ſhew vvhat a laborinth the ſeely people are runne into, vvho forſake our Church for Antichriſtian, their natiue ſoyle, their harbour and liuelihood, the company of many truely fearing God, to goe into and vnderunder an Antichriſtian Miniſterie and gouernment, into a ſtrange Country, among a people of a ſtrange language, where they ſpend all, are pinched with pouertie, and liue among Schiſmatickes, Heretiques, Papiſts, Turkes, Iewes, Arians, Anabaptiſts, and among people of all ill diſpoſition, onelyonly to auoide ſome corruptions here, through officers ill demeanour: the Lord amend them, or remoue them. But let all know, that it is a Chriſtian mans valour rather to oppoſe corruptions, then to flye the Church of God for them, and better to endure corruptions, then to be turmoyled with ſuch diſtractions, and to be brought into ſuch confuſions, euen a Babel of languages, of opinions, of aſſemblyes, of gouerning, of Gouernours, and what not? It is a bleſſing to be well, it is a greater to know to be well, and ſo to abide.
Now thus writeth Mr. Smith in his Booke, page 22. Hauing Page. 22.ſpoken of the leitourgie of the Church: now follow (ſaith hee) the Offices of the Church, viz. the Preſbyterie, and Deaconrie. Phil. 1. 1. Eſa. 66. 21. Nu. 3. 5. 10. & 16. 5. 38. &. 17. cha.
The Preſbyterie of the Church is, the companie of the Elders, which are for the Church in the publike actions of the Church, eyther of the kingdome or Prieſt-hood. Heb. 13. 17. 1. Theſ. 5. 12. 1. Tim. 4. 14. 15. 17.
The Preſbyterie is vniforme, conſiſting of Officers of one ſort. Eſay. 66. 21. compared with Exod. 28. 1. and with Num. 11. 24. 25. 1. Tim. 3. 1. 8. Act. 14. 23. Phil. 1. 1. Ier. 23. 1. 4. Ezech. 34. 1. 16.
Theſe Officers are called Elders, Ouerſeers or Biſhops, Paſtours, Teachers, Gouernours, Leaders, Prepoſiti: which are ſeuerall names of one and the ſame office, conſiſting of ſeuerall workes or qualifications.
For eueryevery one of theſe Officers muſt be:
1 An Elder, or ancient in yeeres. 1. Tim. 3. 6. & 5. 1.
2 Ouerſee the flocke. 1. Pet. 5. 2. Act. 20. 28.
3 Feed the flocke. 1. Pet. 5. 2. Act. 20. 28.
4 Able to teach and exhort with wholeſome doctrine, and conuince the gaineſayers. 1. Tim. 3. 2. Tit. 1. 9. Epheſ. 4. 12.
5 Gouerne the Church. 1. Tim. 3. 4. 5. 1. Cor. 12. 28.
6 Lead the Church in all the publike affairs therof. Heb. 13. 17
7 Are preferred to place of honor. 1. Theſ. 5. 12. 1. Tim. 5. 17. and ſpeciall labour. 1. Tim. 3. 1.
Seeing all the Elders muſt teach, exhort, conuince, feed, ouerſee, rule, and lead the Church, therefore they may all adminiſter the ſeales of the couenant: for that is a chiefe worke of feeding, and applying the couenant, and that perticularly.
Of Reaſons prouing the Elders to be of one ſort, viz. all Paſtours.
1 IN the old Teſtament there was but one kind of Prieſts, who had all equall authoritie, to adminiſter all the holy things (excepting the high Prieſt, who typed forth Chriſt Ieſus, the high Prieſt of our profeſſion:) So proportionably in the new Teſtament, there is but one ſort of Elders, who ſucceed the Prieſts in the diſpenſation of holy things. Eſay. 66. 21.
2 As in the old Teſtament there was the Sanhedrim, which conſiſted of ſeauentie Ancients, for the adminiſtration of the kingdome, which was a type of the viſible Church, all which Elders in their firſt inſtitution, Numb. 11. 25. did prophecie, and were of one kinde vnderunder Moſes: So in the new Teſtament vnderunder Chriſt Ieſus, who is the King of the Church, there is a Synedrion, or Elderſhip, conſiſting of Ancients of one kinde, who adminiſter for the good of the Church. Reuel. 4. 4. and 5. 6.
3 If Paſtour, Teacher, Elder, had beene three offices formally differing: the Apoſtle intending to teach the ſeuerall offices of the Church, would hauehave mentioned them, 1. Tim. 3. but there he onelyonly mentioneth Biſhops and Deacons, according as Phil. 1. 1. therefore Biſhops are onelyonly of one ſort or kinde.
4 If the Apoſtles had ordained three kindes of Elders: Acts. 14. 23. they would hauehave mentioned them with their ſeuerall kindes of ordination: but that is not done: for in one phraſe their Election and ordination is mentioned. Ergo, their ordination being one, their office is one, and not three.
5 If there had beene three kinds of Elders at Epheſus, then the Apoſtle at Miletum, would hauehave giuen them ſeuerall charges, as hauing ſeuerall duties lying vponupon them: but the Apoſtle Acts. 20. 28. giueth them one generall charge, common to them all, namely, the dutie of feeding, the worke of the Paſtour: therefore they are all Paſtours.
6 Eph. 4. 11. Paſtours and Teachers are all one office: for whereas the Apoſtle had ſpoken diſtributiuely before of Apoſtles, Prophets, Euangeliſts, as intending them ſeuerall offices; he ſpeaketh copulatiuely of Paſtours and Teachers, exagetically teaching that they are both one office.
7 And laſtly, if all Elders hauehave the Paſtours gifts, and the workes of the Paſtour, and the Paſtours ordination; then they hauehave all the Paſtours office: But all the Elders hauehave the Paſtours gifts, viz. the word of wiſedome, or the gift of exhortation. Tit. 1. 9. and therfore the Paſtours work as Act. 20. 28. 1. Pet. 5. 2. which is feeding, exhorting, and ſo the ſame ordination. Act. 14. 23. Therefore all the Elders hauehave the ſame office of the Paſtour; and ſo are all one ſort.
From all this hee concludeth what is before written: that the Presbyteriall practiſe is the inuention of man, and Antichriſtian.
Obiections for the three ſorts of Elders anſwered.
1. Obiection.
IN this place, the Apoſtle maketh two ſorts of Elders, viz.2. Tim. 5. 17. firſt, thoſe that rule onelyonly: ſecondly, thoſe that teach and rule, and Eph. 4. 11. the Apoſtle maketh two kindes of thoſe that teach. Paſtours and Doctors: therefore there are three kindes of Elders, formally differing each from other.
Anſw. 1. The Apoſtle to Timothie teacheth, that Elders are to be honoured for two workes: well ruling, and laborious or painefull teaching. And the place doth not import a diſtribution of officers, but a commendation of ſeuerall workes of one office, and the ſpeciality conſiſteth not in the works of ruling and teaching, which are common to all Elders, but in the qualitie, viz. well ruling & painfull teaching; as if the Apoſtle ſhould ſay, Elders are to be had in double honour, for wiſe gouernment; but much more are they to be honoured for their laborious and painfull teaching. That this is ſo, ſee Tit. 1. 9. 1. Theſ. 5. 12. 13. compared with, 1. Tim. 3. 1. 4.
2 In Timothie, the Apoſtle ſaith, eueryevery Biſhop muſt be didacticos and proaiſtamenos, and therfore that ſome Elders are onelyonly Didacticoi, and not Proaiſtamenoi, is contrary to the Apoſtles intent.
3 In Titus, the Apoſtle expoundeth Didacticos, to be able to exhort with wholeſome doctrine, and to conuince the gaineſayers: how then ſhall ſome of the Elders be Rulers onelyonly?
4 To the place of the Epheſians; the Apoſtle in it ſpeaketh copulatiuely of one office, and exegetically of the principall work of the Paſtour, which is teaching: he doth not ſay, ſome Paſtors, ſome Teachers; but hee ſaith Paſtours and Teachers: expounding the former by the latter, viz. feeding, by teaching, which is the principall part of feeding, and for which Paſtours are principally commended. 1. Tim. 5. 17. if they labour therein painfully.
Obiection. 2.
THe Apoſtle 1. Cor. 12. 5. 8. 28. ſaith, there are diuerſitie of Miniſters; namely, one that hath the word of wiſdome, another the word of knowledge, another that hath gouernment, ver. 28. therefore the Elderſhip conſiſts of three ſorts of Elders, viz. of the Paſtor that hath the word of wiſedome; of the Teacher, that hath the word of knowledge; of the Ruler, that hath the qualitie of gouernment.
Anſw. 1. It is granted that there are diuerſitie of Miniſteries, as Epheſ. 4. 11. 1. Tim. 3. 1. 8. Phil. 1. 1. namely, Apoſtles, Prophets, Euangeliſts, Paſtors, Deacons, yet it followeth not hereupon, that Elders are of diuers ſorts as is pleaded. See verſe. 28.
2 The word Diaconia, ſignifieth ſometime, any ſpirituall worke, proceeding from any member or officer of the Church: as 2. Cor. 4. 8. Almes is called Diaconia, 1. Pet. 4. 10. Diaconein ſignifieth any work that proceedeth from any gift, ſo it may ſignifie here, and all the workes that follow almoſt may be referred thither, onelyonly there are certaine Energemata mentioned. verſe 10.
Obiection. 3.
THe Apoſtle Rom. 12. 6. 8. maketh an oppoſition betweene Prophecie and an office, and maketh fiue kindes of officers, Paſtors, Teachers, Rulers, Deacons, Widowes.
Anſw. 1. That is denied to be the true reſolution of the place of the Romaines; for although there be fiue ſeuerall actions repeated, yet it doth not follow, that there are fiue ſeuerall Officers to performe thoſe actions; for one perſon may performe them all, and yet be no Officer, viz. teach, exhort, rule, diſtribute, ſhew mercy. 1. Cor. 14. 3. 26. 31. Rom. 12. 13. 1. Cor. 5. 5.
2 The diſtributiue particle (eite) foure times repeated in prophecie, Diaconia, exhorting and teaching, importeth thus much, that the Apoſtles intention is not to ſubordinate, teaching and exhorting to Diaconia, but to oppoſe each of theſe foure particulers to other, as thus: Prophecie is the manifeſtation of a gift: 1. Cor. 14. 3. Diaconia, is the office, and there are diuers kindes thereof. 1. Cor. 12. 5. Teaching is one action or worke of the Prophets or Officers. 1. Cor. 14. 26. Exhorting is another action or worke of them. 1. Cor. 14. 3. Hence it followes that teaching and exhorting are as well ſubordinate to Prophecie, as to Diaconia.
3 If Diaconia be the genus to theſe fiue ſpecies following, then I ſay, that Diaconia ſignifieth not an office, but a worke, and of workes there are thoſe fiue kindes: that Diaconia doth ſometime ſignifie a worke is plaine. 1. Cor. 8. 4. 1. Pet. 4. 10.
4 And laſtly, the Apoſtle that knew how to ſpeake, would neuer hauehave made Teaching and Exhorting members diſtributiue, with Prophecie and Diaconia, if hee had intended to hauehave made them ſpecies ſubordinate to Diaconia. Therefore queſtionleſſe that is not his intention.
Obiection. 4.
THe Apoſtle by the commandement of Chriſt writeth to the Angels of the ſeauen Churches of Aſia. Reu. 1. & 2. & 3. that is, to the Paſtours which are but one in eueryevery particular Church; for ſo the words are, to the Angell of the Church of Epheſus, &c.
Anſw. 1. It can neuer be proued by the Scriptures, that there was but one Paſtor in a Church. It is plaine, Act. 20. 28. that there were many in the Church of Epheſus, (which was one of theſe ſeauen Churches) who did perform the work of the paſtor, which is Poimainein, to feed, euen all the Elders of Epheſus. Act. 20. 17. compared with verſe 28. And therefore there were many Paſtours, in the Church of Epheſus, in Paules time.
2 All Churches had Officers of one ſort, and one kind of Preſbiterie, and therefore as all the Elders of Epheſus were Paſtors, ſo were all the Elders of the ſixe Churches of Aſia, and of all other Churches whereſoeuer in the world, if they had many Elders.
3 The Angell of eueryevery one of theſe Churches doth not ſignifie one Paſtor onelyonly, in eueryevery Church; but eyther the Colledge of Paſtors, if they were many, or the company of the moſt ſincere and holy men, that moſt oppoſed the corruptions of the Church, or were moſt holy and zealous in life and doctrine. And that an Angel doth ſignifie a company of men, is plaine. Reu. 14.See Doctor Downehams Sermon, for this point. 6. 8. 9. & 18. 4. And why not a principall Paſtor of chiefeſt note among the Colledge of Paſtors in Cities?
4 And laſtly, in all likelihood there were ſome extraordinary men yet liuing in the Churches, eyther Prophets or Euangeliſts, that had extraordinary gifts: whoſe zeale and holineſſe might win vntounto them ſpeciall eſtimation in the Churches: in regard whereof it might be, that the holy Ghoſt intending his Epiſtles to the whole Church, chiefely directeth them to thoſe perſons ſo qualified, as men beſt able to preuaile with the Church, and calleth them Angels, whether one or moe, as Iohn the Baptiſt is called an Angell. Mark. 1. 2.
After all this ſaith Mr. Smith: Seeing all the Prophets of the Church muſt hauehave gifts for edification, exhortation, and conſolation; the Paſtors of the Church muſt hauehave gifts for the performance of the ſame workes, Katexochen, after an excellent manner, and in a greater meaſure.
The Paſtors excelling the Prophets of the Church in the gifts of doctrine, exhortation, conſolation, may alſo excell one another in gifts: for all the Elders hauehave not the ſame meaſure, or degrees of gifts.
In reſpect of the meaſure of gifts in Elders, ſome excelling in one gift, ſome in another, the holy Ghoſt may giuegive ſeuerall titles to the Elders or Paſtours.
Although ſome Elders excell in one gift, ſome in an other, yet it followeth not that therefore they are ſeuerall Officers; formally differing one from another: for not the degree, meaſure, Q. What ſeuerall kind of gift had Timothy an Euangeliſt, from an Apoſtle?or excellency of a gift or gifts, but the ſeuerall kinde and nature of gifts & works, make ſeueral kinds of Officers. 1. Cor. 12. 4. 5. 6
The Elder that excelleth in gouernment moſt properly may be called a ruler or gouernour, although hee hauehave the gifts and power to teach, exhort, comfort, apply, and that by vertue of his Office. Tit. 1. 9. Heb. 13. 17.
The Elder that excelleth in doctrine, and conuinceth gainſayers, may moſt properly be called a Teacher or Doctor, though by vertue of his office, he may performe all other paſtoral duties. Act. 18. 28. & 19. 1. 1. Cor. 3. 4. 6. compared with Tit. 1. 9. Eph. 4. 11. 1. Pet. 5. 2.
The Elder that excelleth in exhortation, conſolation, and application, may moſt properly be called a Paſtour or Shepheard, though by vertue of his Office, he is to teach, conuince and gouerne. Act. 20. 28. Tit. 1. 9. Eph. 4. 11. 1. Pet. 5. 2.
And thus Mr. Ainſworth, may ſee if Mr. Smith ſay the truth herein, that they themſelues doe practiſe humaine inuentions, and hauehave an Antichriſtian Miniſterie and gouernment: and therefore hee that ſpeaketh againſt their way, or vſeth diſſwaſions from the ſame, neyther ſpeaketh nor diſſwadeth from the practiſe of the Goſpel, as he would make his Reader beleeue, that I hauehave ſo done by my former Booke. The argument from all that is ſaid, to cleere me in this point, may be thus framed.
Diſſwaſions from Schiſme, from humane inuentions, from a Miniſtery and Gouernment Antichriſtian, are not diſſwaſions from the practiſe of the Goſpell. This cannot be denyed, being an argument from the contrary.
But the diſſwaſions which I hauehave ſent forth, are diſſwaſions from Schiſme, from humane Inuentions, from a Miniſterie and Gouerment Antichriſtian. That their way is Schiſme, I hauehave proued in my former Booke, which in this reply I alſo againe iuſtifie againſt Mr. Ainſworth, and againſt Mr. Smith. The reſt of this Minor Mr. Smith, as is here before ſhewed, goeth about to proue at large.
Concluſion.
Therefore my diſſwaſions from Browniſme are not diſſwaſions See more touching this matter in Doctor Fields fift Booke. cap. 26. pag. 128.from the practiſe of the Goſpell.
Out of themſelues may we ſee, is one riſen to condemne themſelues: a Pupill, a Tutor, a Scholler in Separatiſme, a grand Maſter in Browniſme. Hee hath mete vntounto them, as they hauehave meaſured vntounto vsus: we are Antichriſtian, ſay they: They are Antichriſtian, ſaith he. What then hauehave they gotten by their vncharitable and lewd Schiſme?
Now to returne againe to Mr. Ainſworths Foreſpeech, where I left it. He ſaith, that in my Booke, is little waight of reaſon or truth to be ſeene, nor any thing which may trouble a diſcreet Reader. In his firſt Foreſpeech, hee ſaid, my Booke had a ſhew, and but a ſhew of reaſon, now here hee alloweth it waight of reaſon, though he adde the word little. Hee giueth and taketh away, hee writeth he knowes not what. It hath little waight (ſaith he) but Reader compare his anſwere with my Booke, and thou maiſt ſee that hee found himſelfe ouerloden: the little waight of reaſon, was more then hee could lift, as appeareth by all that which he hath left behind him. For truth to be ſeene; hee ſeeth not, the cauſe is in his blindneſſe, and not in the matter by me deliuered. One but meanly acquainted with their cauſe (he ſaith) may find out my deceit. It is hard to finde what is not, plaineneſſe harboureth not ſuch a gueſt as deceit; how farre I am from fraudulent dealing, let the worke be iudge. If a meane acquaintance with their cauſe can ſo enlighten their eyes, as they may eaſily ſee my dealing, and weeld the waight of my worke; what need this man ſpeake of a diſcreet Reader, and tell him of trouble too? where was his owne eyes? and what was become of his diſcretion in anſwering, that ſaw no more, and diſcerned ſo little? He ſets my labour light, and yet cryeth to the Lord for wiſedome to anſwere me: He maketh the meaneſt a fit Iudge for mee, and yet prayeth for an vnderſtandding Reader to diſcerne me: how can theſe things ſtand together?
He is conſtrained, it ſeemeth, by a greater power, to yeeld me in my labour more ſtudious endeuour, (though he deſpiſe it in heart) then his ill will otherwiſe would afford. Thus it falleth out with them that againſt the ſhining light, ſtruggle, of an ill diſpoſition, to wipe away vndeſeruedly, what is due to others, for their owne praiſe.
His end in anſwering (as he ſaith) is to ſtop my mouth, and to helpe the ſimple to preuent and to diſcerne, I know not what fraud of mine. He hath a meruailous conceit of his labour: he thought it ſhould come neere me, when hee meant with it to ſtoppe my mouth: but if hee thinke ſo idle an anſwere can put any to ſilence, hee is much deceiued; yet had hee ſtayed my pen, and preuented this labour, had hee but ſet out my whole labour with his anſwere: If this had beene done, a Reply had beene needleſſe, ſo little hath he aduantaged his cauſe, or endamaged me by his anſwere, as indifferent and learned Readers hauehave iudged.
He offers this as help to the ſimple: A fit choyſe, a ſimple anſwere to a ſimple Scholler. Simple is he indeed that needeth ſo ſeely a help. For preuenting of offence, he is ſo farre from it, as hee and his, with ſuch like, hauehave greatly increaſed it, hauehave cauſed many to fall, and the common aduerſary to aduance himſelfe againſt vsus, to the great hinderance of the Goſpell, and to the hearts griefe of many a true Chriſtian ſoule Such Preuentours of euill may be rather called Inuentours of miſchiefe. Touching the imagined fraud, which he laieth to my charge, here he ſaith ſo, but no where in his anſwere proueth any ſuch thing; had hee found it, he would hauehave named it. Surely I was in mine intendment farre from it, and I confeſſe my ſelfe to be in nature one, as all that know me can witneſſe, as it were caſt into the mould of plaineneſſe: what I hauehave written, it was done in the ſimplicitie of my heart, as I then was, and am perſwaded of the truth. Let fraud and falſhood ſticke to the ribs of the deceiuer, but be it farre from me for euer.
[He thought it needfull (as hee ſaith) to obſerue and anſwere briefely the principall things by me obiected.] A generall anſwere is no anſwere: what muſt become of the particulars whereon the reader muſt ſtumble? The truth of the generals are eſtabliſhed in and by particulars, eyther therefore muſt theſe be refelled, or the other are not truely anſwered. But herein hee tooke his caſe: little credit to his cauſe, as by the Reply made, doth well appeare: yet in this caſe which hee tooke, hee neuertheleſſe would inſinuate, that therein hee laboured more then was needfull: for that many of the principals are in the Treatiſe (before written to Mr. Spr.) and in other Bookes more largely confuted. If hee hauehave refuted any principals of my labor in an other mans booke, it was an idle labour in him to ſay the ſame things againe vntounto me, and omit particulars, which hee had neuer ſaid any thing vntounto. This doth ſhew, that what hee thought he could anſwere, he ſpared not to afford thereto a double labour but where he could not, there he craues pardon for giuing ſo much as once one ſingle anſwere. If he ſay true, that he hath refuted any thing of my Booke in any mans labor, I here tell him afore-hand, that in ſo doing, hee hath ſpared me ſo much labour: I meane fully to reply to his anſwere made to me, ſo much as it is, not doubting but the other can and will anſwere what commeth in his way, as I ſhould doe in the like caſe. What he meaneth by other Bookes, which he ſpeakes of, I know not, he nameth none. Belike hee thinkes hereby to ſet me a taxe to ſeeke them, as well where they are not, as where they are, thorow out their contentious workes; he that cannot be better exerciſed, I wiſh him that labour to keepe him from idleneſſe.
If this his anſwere ſerue not the turne, [All of them may (he ſaith) if need require, hereafter by ſome other be particularly refelled.] What he was not able to refute, (and yet would hee be a buſie vndertaker,) he leaueth for others to refell; if need ſhould require. How needfull it was, though this man make but an If therof, may appeare by an anſwer made now to the particulars, by the Se-baptiſt Mr. Smith, who reprehendeth this Anſwerer, for ſo leauing particulars without defence, to ſhift for themſelues in the plaine field: And therefore hee commeth forth as a Goliah, to fight for his owne gathered hoaſt of the Philiſtines; I meane his owne opinions, partly abſurd, and partly hereticall, which hee hath muſtred in his vnſtable braine by Sophiſtrie, through diſcontentment, to trouble the hoaſt of Iſrael, the true Church of God with vsus.
And thus much for an anſwere to Mr. Ainſworths Foreſpeeches: a man buſily intereſſing himſelfe in a cauſe, when it ſeemeth hee knew another to owne it, and to goe about to defend it. Hee ſhould hauehave ſuffred the other to hauehave gone before him, except hee could hauehave fore-ſtalled him for the cauſe, which hee vndertooke rather (as may ſeeme) to diſclaime, denying many things, skipping ouer moſt things, then to defend any thing, for that hee anſwereth nothing ſoundly: ſee Reader and iudge.