A Defense of the Holy Scriptures, Title page – Preface
A DEFENCE OF THE HOLY SCRIPTURES, WORSHIP, AND MINISTERIE, used in the Christian Churches separated from Antichrist: Against the challenges, cavils and contradiction of M. Smyth: in his book intituled The differences of the Churches of the Separation. Hereunto are annexed a few observations upon some of M. Smythes Censures; in his answer made to M. Bernard. By Henry Ainsworth, teacher of the English exiled Church in AMSTERDAM.
Imprinted at Amsterdam by Giles Thorp in the yere 1609.
The chief things handled in this treatise.
OF worship. pag. 5. &c.
The Iewes worship scanned. pag. 11. &c.
Prophesying or preaching; whither it be worship. pag. 16. &c.
Singing of Psalmes, pag. 21.
Of scripture, or books in general. pag. 22.
Of the original scriptures. pag. 24. &c.
The hand-writing of ordinances, Coloss. 2. pag. 28.
Whither Christ, Luk. 4. ended the law of reading. p. 31.
Whither reading be the ministratiō of the letter. 2 Cor. 3. pag. 32.
Of the law and gospel given in books & tongues. p. 37.
Of the cōmandements to read the scriptures. p. 39. 41. &c.
Of translations of holy scripture. pag. 45. &c.
Of the 72. Interpreters in Israel; and whether they synned in translating the Bible. pag. 51. &c.
Argumēts against the use of translations in Gods worship, answered. pag. 57. &c.
Arguments for the use of translations▪ &c. mainteyned. p. 69. &c.
Of the Hellenists, or Iewes that …pake Greek. p. 73. &c.
Of the Ministerie and Eldership. pag. 88. &c.
Reasons against 3. sorts of Elders, refuted. pag. 89. &c.
Reasons for 3. sorts of Elders, defended. pag. 97. &c.
Of the Treasurie pag. 114.
Observations upon M. Smythes censures, against Church▪ government by the Eldership, pag. 118. &c.
IT is true of an haeretik which Solomon sayth in parable, *Prov. 9. 13.a foolish woman is troublesome: experience hereof wee have in this adversary whom I deal against. For he not content to manifest with mouth, nor to write with pen, nor to print in publik once, his owne follyand shame, with calling vponupon us to †Differen. Preface.justific our proceedings or repent of them; dooth in an other book the second time “Parall. p. 105.require an answer, and fretting in himself that we passed over his vanitie with silence, he biddeth us battel with the third alarme in his book The character of the beast, lately published. Wherin, (to shew how near he is allyed to those which say, *Rev. 13. 4▪who is like unto the Beast, who is able to warr with him?) he †Charact. in the epist.requireth, nay chargeth, yea challengeth us (as he saith) to the defense of our errors vawnting moreover against us, that we are guiltie in our consciences of our disabilitie to defend them, and therefore subtilly draw back and pretend excuses; triumphing also over vsus, as they that hitherto in craftines have withdrawn from the combat, in the matter of the translation, worship and presbyterie.
Thus hath he lifted up *Psal. 75. 5his horne on high, and spoken with a stif neck; as if even the mightie were “Iob. 41. 16.afraid of his majestie, and for fear fainted in themselves. In regard of which insolencie; all men I think may see, it is now time, if ever, to take up sheild and sword against him, and hew his hornes that so have pushed the flock of Christ, wherof not long since he professed himself to be a member with us: though now having left the truth to folow leasing, he maketh open warr with the saincts. And wheras among other *2 Pet. 2. 18.swelling words of vanitie, he sayth, †Charact. epistle.Loe we protest against them to have a false worship of reading books: we protest against them to have a false government of a triformed Presbyterie; we protest against them to have a false Ministerie of Doctors or Teachers, &c. I have taken in hand to set forth our iust defense, in these particulars, and to shew the frawd and malignitie of this boaster: leaving the other point about the constitution of our Church in baptising of infants, to others that have already begun to convince his heresie therin. And this which I have undertaken is rather for others (who may be troubled with his writings) then for his own sake, who yeeldeth smal hope of good, seing he procedeth so fast in evil; and out of a “Prov. 28. 25.proud hart hath stirred up strife. Wherin also such hath been his ficklenes, as †Psal. 5. 9.no constancis is in his mouth. For (not to speak of *Princip. &c. Differ. &c. Charact of the Beast.three sundry books wherin he hath shewed himselfe of 3. several religions,) in this one book which J deal against, he sayeth and unsayeth and contrarieth his own grounds for to shift and hide his blasphemies, that litle needed him so earnestly to have caled for an other mans sword to peirce the bowels of his errour; when his own hand fighteth against himself, and the spear which he tosseth, turneth into his hart. I had much rather have folowed more cōfortable meditations, in the peaceable practise of the truth; thē thus to cōtēd with those that seek strife, & that fight against the faith which themsevles once professed; having found such by experience, to be above others, most malignant enemies: but truth oppugned, may not be for saken; and †Mat. 7. 15.wolves that would ravin, must be beaten from the fold, least the sheep be devoured or scattered. Now therefore I being to encounter this false Prophet, doe humble my self under the good hand of God whose power is made perfect in mans infirmitie; whose merciemercy susteyneth in violence of the enemie; whose truth is a sheild and buckler. He blesse these my labours unto his people; that *Psal. 107. 42.the righteous may see and reioyce, and all iniquitie may stop her mouth.
Amen.
A DEFENCE OF THE HOLY SCRIPTVRES AND WORSHIP OF God, used in the Christian Churches of the Separation: against the calumnies of M. Smyth.
THe book intituled The differences of the Churches of the separation, which we are chalenged by the Author to answer: carieth in the very name therof, a delusion of the Reader. For if he look for plaine differences, what they affirme and we deny; he shal not find them expressed: if he take the differences to be implied, as that whatsoever Mast. Smyth affirmeth we deney, and what he deneyeth we affirme; then is the Reader much abused, & we injured; who hold in that book, truth & error to be unequally mixed. Seing then neyther expresly nor implicitly the Reader can see the Differences: what are they but delusions?
The many questions which he asketh in the end, conteyning the summe of al his book, manifest the Authors frawd: for if he know & dare say wherin we differ, what need he desire our direct answer? It became him to refute, & not for to fish with hooks of demands, wherin we would differ from him.
Ther was one onelyonly difference between M. Smyth and us, when first he began to quarrel; though synce he have increast them, and increaseth dayly, with deadly feud and open opposition, as al men may see.
That difference was this. He with his followers breaking off cō munion with us, charged us with synn for using our English Bibles in the worship of God; & he thought that the teachers should bring the originals the Hebrew and Greek, and out of them translate by voice. His principal reason against our translated scripture was this. No Apocrypha writing, but onelyonly the Canonical scriptures, are to be used in the Church, in time of Gods worship. Every written translation is an Apocrypha *This is the third of his fower general arguments, which he offred to our Church in writing, at the secōd dayes publik cōferēcewriting, & is not canonical scripture. Therfore every written translation is unlawful in the Church in time of Gods worship. Why he counted every translation apocrypha, and what he meant therby, appeareth by these words of his ‡In the reason annexed to his second general Arg. Differēce &c. pag. 12.a written translation (sayth he) or interpretation is as wel & as much an human writing, as an homilie or prayer, written & read. The like impietie he hath also printed in his book, saying A translation being the work of a mens wit & learning, is as much and as truly an humane writing, as the Apocrypha (so commonly called) writings are, and seeing it hath not the allowance of holy men inspired, but is of an hidden authoritie, it may be iustly called Apocrypha &c. And therfore not to be brought into the worship of God to be read.
That this point of the translation was the onelyonly difference, as it is known to al that then heard his publik protestatiō; so his words in writing shew it. ‡In a reason annexed to the 1. general argument.Translations written (sayth he) are not refreyned in the case of scandal, for we desired that they might be refreined for our sakes, that we might keep communion, & it would not be yeilded.
So if we would have layd aside our translated Bibles, communion (they say) should have been kept with us.
Now for the true differences on our part, at that time and stil, they are thus. We agree with M. Smyth herein, that OnelyOnly canonical scripture is to be used in Gods worship; & that no apocryphal writing is to be used in Gods worship. But we disagree & deney, that every written translation is an Apocryphal writing; affirming that the Scriptures in English and other languages, rightly translated out of the Originals, are Canonical; & so to be read in the Church in the worship of God.
After much time spent about this controversie, he manifested other differences, touching the ministerie and treasurie; and soon after published this book of Differences: wherin, having his latter thoughts (as he thought) better then his former, he †Differēce &c. in the preface.retracted a former book of Principles &c, and al other his writings, so farr forth as they were overthwarted by this his last book. He also acknowledged the *in the same preface.ancient brethren of the separation (as he calleth us) are to be honoured, that they have reduced the Church, to the true primitive and Apostolik constitution, which consisteth in these three things, 1 The true matter, which are Saincts onelyonly, 2 The true forme, which is the uniting of them togither in the covenant. 3 The true propertie, which is a communion in al the holy things, and the power of our Lord Iesus Christ, for the mainteyning of that communion. To this blessed work of the Lord wherin those ancient brethren have laboured, I know not (sayth he) what may more be added, I think rather there can nothing be added. And was he now setled in his course? nothing lesse, for the strange womans *Prou. 5. 6▪pathes are moveable, they cannot be known. Soon after this God stroke him with blindnes, that he could no longer find the door of the Church, out of which he was gone by schisme, and which he had assaulted with error. Our entring in by the covenant of God with †Gen. 17.Abraham to the faithful and their seed, hath been as a brazen wal, whereagainst he hath runn himself, to his utter ruine, if God in merciemercy raise him not up. And now as a man benummed in mynd, he cryeth out against us, contrary to his former fayth and confession; *Charact. of the beast in the Epist.Loe, we protest against them (sayth he) to bee a false Church, falsly constituted in the baptising of infants, and their own unbaptised estate. And agayn, We protest against them, that seeing their constitution is false; therfore there is no one ordinance of the Lord true among them. Thus †Pro. 20. 1.wine sheweth it self in M. Smyth to be a mocker, & strong drink to be raging: whiles he having drunk †Pro. 4. 17.the wine of violence proclaymeth open warr, against Gods everlasting covenant.
The defense of which grace, being already in the hands of two worthy soldiers of Christ, Mr Clifton whom he hath printed against, and Mr Robinson, whom he next threatneth: I leave vntounto them; not doubting but God their strength, will *Ps. 144. 1teach their hands, to fight, and their fingers to battel, in so good a cause against this enemie. But because he still vrgeth his former quarrels of the scriptures and Ministerie: I purpose with Gods grace to set against him in these; desiring the Lord my Rock, to †Psal. 18. …2.gird me with strength, and to make my way entyre.
Touching the first, namely, the vse of translated scriptures in the worship of God: M. Smyth thus summeth vp the difference, in the forefront of his book.
1. We hold (saith he) that the worship of the new testament properly so called, is spirituall, proceeding originally from the hart: and that▪ reading out of a book (though a lawful ecclesiasticall action,) is no part of spiritual worship: but rather the invention of the man of syn, it being substituted for a part of spiritual worship.
2. We hold that seing prophesying is a part of spirituall worship: therefore in time of prophesying it is vnlawfull to have the book as a help before the eye.
3. We hold that seing singing a Psalm is a part of spirituall worship; therefore it is vnlawful, to have the book before the ey, in time of singing a Psalm.
Here first let the reader observe, that the mayn and true difference which was between M. Smyth and us, about the translation, is not mentioned: but is brought in after, as by the way, in hādling these matters; and other points never controverted between vsus, are made heads of the differences. In which doing, M. Smyth hath graced the very portch of his building, with imposture and frawd.
2. In saying, of himself and his brethrē, We hold &c. he giveth the reader to vnderstand, (vnlesse he meant to delude him,) that they whom he dealeth against, hold the cōtrary: wheras he neither dooth, nor is able to produce any proof hereof against us; neyther (I dare say) can he tel what we hold, of these points. Thus secondeth he his fraud with injurie; and maketh these two, as Iachin & Boaz, the pillars for to bewtifie the temple of his book.
Now because his whol battel against the translated Scriptures, is cheefly out of this bulwark of spiritual worship, wherin he hath intrenched himself, and flyeth therto at al assayes, when other shifts fayle him: I wil begin with it, as himself also dooth, and come to Translations anon.