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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	word_n	worship_n	writing_n	15	3	8.5757	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13202	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.	Ainsworth, Henry, 1571-1622?	1609 (1609)	STC 235; ESTC S117973	115,496	140

it hath not at al tymes a like proper signification M. Smyth spying this as by his limitation of properly so called may appear takes advantage to himself for to bolster out his former blasphemies to deal against us for Idolaters the holy Bible for an idol under the aequivocatiō or double meaning of this word worship restreyning it wher he should not inlarging it where he ought not And though he treateth of this thing at large handling the fountaine the helps the essence or nature with the parts and kinds of worship yet the divers use of the word which was needful first to be shewed if he meant not to deceiv he hath quite omitted that therfore I wil first manifest Worship in our English tongue and as it is used to expresse the original scriptures is diversly taken Somtime largely as when it expresseth the Greek word latreuo as Philip. 3 3. we ar the circumcision which worship God in the spirit Act. 24 14. so worship I the God of my fathers And thus both the English Greek answereth to the Hebrew ghnabad which properly signifieth to serve Exod. 3 12. Deut. 10 12 2 Sam. 15 8. Also when it expresseth the Greek word sebomai as Act. 18 13. to worship God contrary to the law Act. 18 7 Iustus a worshipper of God And so both it the Greek answer to the Hebrew jaré which properly signifieth to fear or reverence as Mat. 15 9. in vaine they worship me for that which in Hebrue is their fear towards me Isa 29 13. So Iob. and Ionas as the Hebrew sayth feared as the Greek translateth Worshipped God Also when it interpreteth the Greek word threskeuo as Col. 2 18. the Worshipping of Angels and vers 23. in wil-worship or voluntary religion Thus worship is largely used for the feare and service of God or any religious action More strictly and properly worship is vsed to English the Greeke word proskuneo as Mat. 2. 2. We are come to worship him and Rev. 11. 16. they worshipped God Rev. 13. 4. they worshipped the Dragon c. And so both it and the Greek word doe expresse the Hebrue hishtachavah which properly signifieth to bow downe or prostrate ones self Exod. 20. 5. Thus the worship of God generally comprehendeth the performing of all duties required in the first table of the Law specially and properly to worship is to bow downe supplicate vnto God The meaning of the word being thus distinguished let vs now see how M. Smyth dooth deal in the point He where he professeth to handle the nature or essence of spiritual worship and the essentiall causes and kindes thereof sheweth these things in two particulars first in the essentiall causes 2. in the proper kindes or parts of the worship of the N. testament The essential causes are matter and forme The matter of Gods worship sayth he is the holy scriptures which conteyneth the word of God or the Gospell the subiect whereof is Christ Iesus The forme or sowl that quickeneth it is the spirit Col. 3. 16. with Ephe. 5. 18. 19. 20. Then he illustrateth this by the ceremoniall worship of the old testament And the matter of that he maketh to be beasts incense oil fat corn wine and the like creatures whereof the sacrifices c. wer made with all the actions thereto perteyning The forme he sayth appeared in 4. things 1. honey and 2. leven which must be absent for the most part and 3. fyre and 4. salt which must allwayes be present Then for the kindes of spirituall worship he sayth they are praying prophefying and singing Psalmes Psal. 50. 14 17. 1 Cor. 11. 4. and 14. 15. 17. 26. Iam. 5. 13. Rev. 19. 10. I wil not here stand to scan the good order which M. Smyth hath used in handling the nature and essence of worship whiles omitting the efficient causes obiects and ends which properly perteyne to the discourse of actions he insisteth vpon matter and forme which he calleth essentiall causes so taking that which is more vnproper difficult But seing he hath chosen this way I will follow him therein And first I observe how he intending to shut out the reading of the scriptures from spirituall worship yet maketh the scriptures to be the matter of worship now how the matter of a thing should be shut out and vnlawfull to be there it requireth some skill to know Secondly the scriptures being as he sayth the matter and the spirit the form of this action of worship though properly the spirit is the efficient cause it would be knowne why M. Smyth in an other place sayth that actions of administring the Church or kingdom of Christ are not actions of spirituall worship properly so called making those actions to be admonition examination excommunication pacification absolution c. are not these to have the matter of the scriptures and form of the spirit as well as prophesie which th' Apostle sayth is a speaking to edifying to exhortation and to comfort Are we not aswell bound to the scriptures in admonishing as in exhorting and must not the same spirit give life vnto both Let Paul himself be our example he teacheth that the whole scripture is profitable as for doctrine so for rebuke or conviction and for correction and he in practise rebuking and opposing against Elymas saying O ful of all subtilty and of all mischief child of the Divil c. did this by the holy spirit wherof he is noted then to be ful In preaching to the men of Antiochia he admonished them by the word of the prophet Abakuk in preaching to the Iewes in Rome he rebuked them by the word of the prophet Esaias And Peter in his Sermon at Ierusalem pacified their pricked consciences by the promise of God to them and to their children Actes 2. 37. 39. So the word and spirit were matter and form of their rebukes admonitions pacifications c. even as of their other doctrines exhortations and therfore by Mr Sm. owne grounds were spirituall worship and so his first plot where he made actions of opposition difference plea strife not to be actions of spiritual worship is a wagmire wherinto this his conceipt of prophesie or preaching to be spirituall worship is sunk and by it overthrown And sure the Prophets and Apostles and Christ himself never observed this new coyned difference for they in their prophesying or preaching of the word did intermixe rebukes with comforts admonitions with exhortations and opposed against syn and synners vsually in their sermons as the whole historie of the Bible sheweth Now by Mr Smyths divinitie they worshipped not God when they spake by way of opposition difference plea or strife in their doctrine but when they spake to edifying exhortation or comfort this was the worship of God properly so called If this

castout the court which is without the temple and not measure it for it is given to the gentiles Hence doth M. Smyth gather that the Israelites which were wont to worship in the courts of the Lord did signifie the gentiles that is the Antichristians and consequently the court must betokē Antichrists Church and the worship Antichrists worship Thus one dark scripture is alleged to overthrow the cleare doctrine that shineth throughout al the prophets Yet even this place it self mought have taught him better For first the commandment to measure the temple altar and worshipers signified the restoring or repayring of Gods Church and people after some destruction desolation as the like visions shewed to Ezekiel and Zacharie after the destruction of Solomons temple do manifest Secondly wheras the court and the holy citie was not mesured here by Iohn as before by the other prophets they were and as afterwards Iohn did see it may teach us that as yet there was not a ful restauration of Gods Church and worship from the defection of Antichrist Thirdly in that the court is here sayd to be given to the gentiles the holy citie should be troden under foot of them a time limited how long two fourtie moneths this argueth that the court was not made nor the citie builded for them but by Gods permission for the chastisement of men was given unto them for a season during which tyme his two witnesses should prophesie against them And thus it is said of the figure the first temple and city I have given the dearly beloved of my sowl into the hands of her enemies So al Iudah was given into the hand of the king of Babel and Esaias complayneth how the adversaries had troden down Gods sanctuarie as here they tread down the holie citie And if the court of the temple must needs signifie Antichrists court because it was given to the gentiles then must the holy citie by which name Ierusalem is often alled signify also Antichrists citie Church because it was troden downe of the same gentiles but all the Prophets shew that it signified the Church of God Fynally if M. S. would have interpreted scripture by scripture not by his own fansie he mought have seen a figure of those gentiles Rev. 11. set forth by the Psalmist O God the Gentiles are come into thy inheritance thine holy temple have they defiled and made Ierusalem heapes Where by Gentiles are not meant the Israelites but Babylonians or other hethen persecutors and the very name Gentiles Rev. 11. whereby Antichristians are called should have taught him to look for their type not in the Church of Israel but in their adversaries as Antichrists Church is called Babylon and Christs Ierusalem And as the gentiles of old exposed the dead bodies of Gods saints unburied to the beasts and birds so these gentils here having killed the Lords witnesses would not suffer their carkesses to be put in graves But M. Smythes base account of Israel to be but a carnal people brought him to this dotage to make them in their assemblies and worship to be figures of Antichristian persecutors This being thus cleared the reader may tast how unsavoury and bitter M. Smythes wormwood is who to abolish the reading of Gods word out of his worship and service would make the reading of it in the Church of Israel to signify it should be read in the Churches of Antichrist but not of Christ. Having handled thus the essential causes of Gods worship with the types in Israel next folow the parts and kinds of the same which M. Sm. sayth are 1. praying 2. prophesying 3 singing psalmes Psal. 50. 14. 17. 1 Cor. 11. 4. and 14. 15 17. 26. Iam. 5. 13. Rev. 19. 10. Worship properly so called whereof he would seem to intreat is not so large as here he makes it and if he mean worship in generall it is more large then these three particulars do expresse Worship strictly taken for that which in Greek is proskunesis betokeneth a prostrating or supplicating vnto God is in scripture applied and annexed vnto prayer Exod. 34. 8. 9. vnto thanksgiving Gen. 24. 26. 27. vnto offrings sacrifices after whichit was performed 1 Chron. 16. 29. with 2 Chro. 29. 29. unto the bringing of first fruits with acknowledgement of Gods goodnes Deut. 26. 2 10. vnto confession praysing and blessing of God Nehem. 9. 3. 2 Chron. 7. 3. 1 Chron. 29. 20. Iob. 1. 20. 21. and sometimes it is set downe absolutely where these or some of them are to be understood Act. 8. 27. Exod. 4. 31. Wherefore it is truely and properly applyed vnto all manner supplication or calling on the name of God But that it may fitly be applyed unto prophesying no scriptures that I know of manifest neyther will the nature of the action bear it Prophesying to speak properly of it as is meet in such controversies is one of the extraordinary gifts of God vnto his Church by his spirit as we have example in Israell Num. 11. 25. 26. as was foretold by Ioel to be at Christs coming Ioel 2. 28. 29. and as was fulfilled vpon the Apostles members of the primitive Churches Act. 2. 4. 17. and 19. 2. 6. 1 Cor. 14. Now why M. Sm. should choose out this one gift and neglect all others except singing a Psalme and make it above the rest properly worship I cannot tel If he vse it for that which generally is called the preaching of the word it is not fit in this place where propriety is by himself pleaded for and should in deed be vsed He mought have seen in the same 14. to the Corinthes fowr wayes of teaching noted by the Apostle vers 6. eyther by revelation or by knowledge or by prophesie or by doctrine and examples of these fowr in the Christians practise For Paul spake of revelations to the Church of Corinth 2 Cor. 12. 1. 2. c. and Iohn by revelation to the Churches in Asia Rev. 1. 1. 2. 4. 9. 10. c. and by knowledge the same man spake to the Church in generall when he reported that which they had seen heard handled and knowne to be true Ioh. 19. 35. 1 Ioh. 1. 1. 3. and Peter dooth the like 2. Pet. 1. 17. 18. by prophesie when by secret instinct of the spirit they wer moved to speak somthing which tended to the edifying exhortation comfort of the Church 1. Cor. 14. 3. 29. 30. 31. Act. 19. 6. by doctrine when they scanned the scriptures and gathered doctrines and exhortations from them Heb. 4. 3. 4. 7. 7. 1. 2. c. Rom. 4. 3. 4. c. Luk. 4. 17. 18 21. And this latter is the surest way and safest now for the Church when by the scriptures they are taught the wil of God the other extraordinarie and miraculous gifts being ceased Therfore the Evangelists and ordinarie ministers of churches are

aspes As where Mr. Sm. sayth that to the constitution of the typical Church meaning the church of Israel there was not required true holynes but ceremonial cleannes This is a false and blasphemous assertiō injurious to Gods holy majestie as making him to constitutea Church of hypocrites it is evidently overthrown by the covenants made between God and them Gen. 17. Exod. 19. 5. 6. 8. Exod. 20. and 21. c. and 24. 3. 4. 7. 8. Levit. 19. 2. with 1. pet 1. 15 16. Deut. 5. 1. 2. 3. and 26. 17. 18. 19. and 29. 10. 11. 12. 13. c. So when he sayth the Israelites did worship to repentance we doo worship from repentance therfore they might and did worship therby to reconcile themselves to God we being reconciled to God and accepted in Christ doe proceed to offer to the Lord the calves of our lips the best grace we have with us first men declare their repentance and then we receive them into our cōmuniō to worship with us with thē first men were received into typical cōmuniō and then they were trayned up to repentance and faith in Christ c. These the like distinctions Mr. Sm. hath fetched out of his own hart not from the word of God for although ther be differences many between them and us as touching outward rites and services ended abolished by Christ as the Epistle to the Ebrues sheweth yet as touching the substance of their religion worship constitution c. as touching repentance faith reconciliation to God c. ther was no such differences as Mr. Sm. feighneth They had the law to shew them their fyn and to bring them to Christ so have we Mat. 5. 17. Rom. 3 30. 31 and 7. 7. 12. 21. c. Iam. 2. 8. 9. 10. 11. We have the gospel to shew us our righteousnes by Christ without works of the law so had they Heb. 4. 2. Levit. 26 42 45. with Luk. 1. 54. 55 72. 73. Deut. 30. 1. 12. 13. 14. with Rom. 10. 5. 6. 8. Gen. 15. 6. Psal. 32. 1. 2. with Rom. 4. 6. c. 1 Cor. 10. 1. 2. 3. 4. Hebr. 11. Onely in the manner of administration the Law gospel ther be differences manifested Also when he sayth that the Iewes moral uncleannes did not pollute their ceremonial communion that their real wickednes did not pollute their ceremonial or typical CHURCH worship and communion but lawfully they might have typical communion in typical worship that were typically clean though they were wicked in deed these assertions manifest M. S. to be not onely a typical but a real seducer and deceiver of minds in deed who would make us beleeve that if a man in Israel had but touched his own wife lying in her child-bed or put aapart for her disease if he came to worship in ●●e tabernacle and had not washed and clensed himself according to the law he polluted the Church and communion of the Saincts but though he had committed adulterie with his neighours wife and came into the tabernacle in his syn to worship without repentance yet he polluted not the Church but lawfully mought have communion in the word prayer sacrifices c. which unclean doctrine is evidently condemned by these and many other like scriptures Levit. 4. 2. 3. 13. 14. 22. 23. 27. 28. 35. Levit. 6. 2 7. Num. 15. 22. 23. 24. 27. 29. 30. 31. Levit. 19. 17. Levit. 18. 29. 30. Iosh. 22. 16. 17. 18. 20. But upon these and like rotten grounds M. S. hath now sought to build his towr of Anabaptisme which the breath of the Lord wil throw down upon his head Although therfore the cause which M. S. then had in hand was good and many good things are in that book yet the dead flyes have caused to stink and putrified the ointment of the apothecarie as in these so in other points which the wise must observe Leaving therefore those things I come to the matter which he maketh against me and in his foresayd book of Parallels pag. 67. hath thus inveighed But Mr Ains steppeth up with a new kind of Antichristianisme never heard of before and he teacheth us if we wil beleeve him that Christs ruling power is in the Eldership and that the Pope and Prelates ar not Antichrists for taking into their hands the power of the multitude but the power of Christ. Here first Mr S. maketh his owne collection to be my assertion I sayd not neyther would say thus absolutely Christs ruling power is in the Eldership my words are these Counterp pa. 176 We acknowledge Christ to have ordeyned a Presbyterie or Eldership and that in every Church for to teach and rule them by his owne word and lawes That which I wrote I plainely confirmed by scriptures in the margine which the reader may serch and judge of neyther hath this adversarie taken them away or sayd ought against them or yet set them downe in his book where he printed my words for his reader to take notice of That which I have written is further confirmed for the substance of it by Mr Sm. himself in the very same book of Parallels the last page but one where he hath set down this argument The goverment of the primitive Apostolik institution was by a college of Pastors or presbyterie The goverment of the English assemblies is by an antichristian Prelate and his officers Therfore The goverment of the English assemblies is not the primitivs Apostolik goverment The maior is evident c. Agayn in this very passage where he treateth of popular goverment he is driven into such straits as force him to say We dispute not whither the Elders must rule or not but we dispute who hav the negative voice c. and a little after yet we say the Elders are to lead and govern al persons and causes of the Church Who now wil not wonder at this mans malice to charge me with Antichristianisme for my writing and himself in the same book to write as he hath doon And were i● in deed Antichristianisme as he sayth which I have stepped up with yet he overlasheth with his tongue in calling it a new kind neverheard of before considering what he had heard before of M. Bernard if not of others as the opinion of those that he caleth Puritans But let us turn the edge of his own argument against himself thus The goverment of the primitive Apostolik institution was by a college of of pastors or presbyterie This M. S. himself defendeth But popular goverment by the multitude is not the goverment by a college of Pastors or presbyterie Therfore popular goverment by the multitude which yet M. Sm. would also plead for is not the goverment of the primitive Apostolik institution Agayn his argument helpeth me thus The goverment of the primitive apostolik institution is not Antichristianisme The goverment which J plead for in answer to M.