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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	word_n	worship_n	worship_v	41	3	7.9731	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

distinction be not true then M. Sm. is a deceiver properly so called who to make things serve his hereticall humour and hide his blasphemies against our reading of the holy scriptures in the Church hath digged thus deep to find a pit whereinto to fell the righteous though himself by Gods iudgement be fallen into the same And here by the way I will briefly note M. Smyths methode in contriving of his book for the advantage of his cause The three offices of Christ in prophesie preisthood and Kingdome he reduceth vnto two 1. kingdome and 2. preisthood comprehending prophesie vnder the preisthood as a branch of it Deut. 33. 10. Rev. 1. 6. with 1 Cor. 14. 31. Act. 2. 17. 18. Whereas by the same ground of Deut. 33. 10. he mought have made the kingdome also a branch of the preisthood for the Preists were to teach Iaakob Gods judgements and Israel his law as well in cases of controversie plea and strife which M. Smyth maketh actions of administring the Kingdome as in other doctrines of exhortation and comfort But I find in the scripture that Moses not Aaron the Preist is made a figure of Christ as a Prophet and Prophets there were many in Israel of other tribes then Levi seing then Moses the Prophets caried types of Christs prophesie Aaron and the Priests of his priesthood David and the kings of his kingdom I would not now confound the priesthood prophesie in Christ any otherwise then the priesthood and kingdome but keep a like distinction in them al as in Christ the head so in the Church his body Againe as in heavenly order the 1. manifestatiō of mans syn and miserie by the law of his justice happines by the gospel also the 2. work of mans redemption by sacrifice 3 the conservation of this grace wrought for the Church against al enemies are three distinct things one following another so Christ in his administratiō observed this order distinction first teaching the Church as a Prophet above three yeares then offring up himself as a Preist sacrifice to his father for his Church and lastly rising ascending into heaven to the right hand of God there to reign as king until al his enemies be made his footstool Now M. Smyth maketh prophesie one with the Priesthood because he would have these two to be Gods worship the kingdome he speaketh of first and excludeth al the actions of it from Gods worship Whereas the Gospell is called the word of the kingdome and Christ when he preached or prophesied is sayd to preach the kingdome of God and the doctrines which he taught were the secrets of the kingdom and the Apostles in their sermons preached expounded and testified the kingdom of God Wherefore they be deep waters which M. Sm. hath found that the actions of administring the kingdome should not be worship and yet the preaching of the gospell or prophesying shal be worship and that in the highest degree properly so called If he followed not fansy in these things rather then sound judgement let the prudent iudge Like vanity he sheweth in this that having made the scriptures to be the matter of our worship now he makethnot them to be the matter also of Gods worship in Israel but beasts incense oil fat c. and the form of our worship to be the spirit but the forme of theirs to appear in honey leven fyre salt What had not they the written word of God for a ground of their religious actions as well as we have the written word had not they the good spirit of God to instruct them as we have had they not praying prophesying singing c. by the spirit as we How is it then that this man maketh the matter and form of Gods worship in Israel to consist in such carnall things There is a depth of abomination herein which is the ground of his anabaptising heresie For wheras th'Apostle magnifieth the Iewish Church above the Gentiles in many respects this proud Gentile disgraceth them extremely saying that their Ministerie worship government was carnal that faith and repentance was not required to the matter that is the people of that Church but onely a carnall holynes with many such like vituperies which out of his carnal hart he uttereth against them But for their worship which we have in hand let him shew if he can what one thing we have which they had not before vs. He maketh the parts of our worship to be three praying prophesying singing all these they had and vttered them by the spirit as the scriptures every where manifest and though they had many carnal rites with these as sacrifices incense c. yet was not their worship carnal for we have also some carnall rites as washing with water in baptisme the eating of bread wine in the Lords supper have we therefore a carnall baptisme a carnall supper if not neyther had they a carnal worship though carnall rites were adjoyned unto their worship But as God whom they worshipped was a spirit so worshipped they him in spirit and with faith exspecting that promise which God made vnto them of salvation by Christ as Paul testifyed of the whol body of that Church that the twelve tribes instantly serving or worshiping day and night hoped to come vnto it shewing further that the gentiles are of the same or one joynt body with them fellow-heyres and partakers of the promise in Christ. M. S. having shewed as he thought the matter and form of the Iewes worship inferreth vpon it thus Hence it followeth sayth he that the worship that beginneth in the book or translation commeth not originally from the spirit but from the letter or ceremony and so is not properly of the new Testament but of the old 2 Cor. 3. 6. If this followeth upon the former description of their worship and ours I think it comes a great way behind that few wil be able to see it For did the matter of their worship the beasts incense oil c. proceed out of the book or did the form seen in fyre and salt come from the book any otherweise then our praying preaching and ministring of the sacraments dooth or must doe Did they look on a book when they kindled fyre on the altar or cast salt on the sacrifice if not how followeth this halting inference That the worship performed in reading the scriptures proceedeth originally from the spirit even from God whose spirit is in his word and who hath commanded it to be read and that such reading is not the ministerie of the letter spoken of 2 Cor. 3 6. shall through Gods grace anon be proved in handling the second point of the scriptures Here next followeth to be considered Mr Smythes allegories opening the worship of the new testament by the type in the old Their Church Ministery worship government

times easier for a translator to do his duty to the ful then for the expositor yea this latter is utterly unpossible I say not onely for one man but for all the men in the vvorld Though the translator cannot expresse to the full every vvord and sentence in the Bible yet the most part he may vvheras the expositor cannot do any at all but is still to seek all dayes of his life and they that come after him also Hebraismes cannot alwayes be expressed through defect of the language yet translation is needful and the translator is blamelesse For example this name God called in Hebrue Aelohim Gen. 1. 1. is in Greek translated Theos and that by the Apostles often in the new Testament Here is a vvant in the language for Aelohim is in form the plural number signifying the Trinitie yet joyned with a word of the singular number bara he created signifying the vnitie of the persons in the Godhed Such a phrase the Geek tongue vvanted therefore the Apostles admit of the Greek propriety doing the ful dutie of translators the defect resteth in the language of which they were not Lords And that the Lord respecteth not so much the words and phrases as the matter meant by them infinite examples in the scriptures do manifest But whereunto leadeth this cavil what if all cannot be expressed in the translation shall we therefore have none in the Church then neyther may we have any preaching by the voice of man for none can fully expresse in his sermon all things that God intendeth by a place of scripture or any ground of religion And if preaching must be vsed though many humane infirmities be mixed with it then also reading the scriptures and consequently the translations to them that know not the originals must be used though fewer humane infirmities be mixed therewithall seing these both are the ordinances of God as before hath bene proved But then M. Sm. wil draw commentaries and homilies into the Church also But that is denyed to be Gods ordinance He hath appointed the lively voice of his graces in the mouthes of his servants to be heard in the Church for the opening and applying of the word vnto them but not their writings to be read And because of some infirmities in translations to disgrace them as this man dooth and match them with commentaries it is capele●●in as the Apostle speaketh to play the false vintner with the wine of Gods word For as such a falser to make sale of his mixture wherein some wine much water yea perhaps some puddle water is brewed togither mought say you can have no wine but such as is turned out of the first vessel and it cannot be in the turning of it out but some of the spirit and strength of the wine vvill vapour avvay some tast it wil have of the nevv cask therefore you may as well drink of this liquor for in respect of the vessell they are both alike changed in respect of the matter they are both alike wine Let M. Sm. therefore cease his odious comparisons of the translation with the comment or else let him shew us some comment or sermon written upon any text wherin at the least there is not water and wine and perhaps death in the pot OF THE LXXII INTERPRETERS HEre M. Smyth before he proceed further takes up an accusation against the Church of Israel who in the dayes of Ptolomee Philadelphus King of Egypt and at his request sent 72. learned Iewes to translate the Hebrue Bible into Greek before the Apostles time almost 300. yeares This their translation sayth M. Smyth was a grevous syn 1. For that the covenant of grace ought not to have been preached vnto the gentiles til the fulnes of time Mat. 10. 5. 6. 1 Tim. 3. 16. Rom. 16. 25. 26. with Mat. 10. 5. 6. 28. 19. and therefore that the Lxx. by their translation did communicate it to the Graecians before the fulnes of the time was their greevous syn I answer in the behalf of Israel First by M. Smythes divinity the Church of Israel was a carnal people had a carnal covenant or promise of carnal things c. how is it then that he chargeth them here with profaning the covenant of grace and how wil this agree with his grounds of Anabaptisme Secondly by his divinity also the scriptures and reading of them is the mimistration of the letter 2 Cor. 3. 6. that is of death damnation as before hath been handled How then could the litteral translation reading therof be the ministerie or covenant of grace the ministration of death was fit ynough for the Gentiles that were to die Or did it kil them before the tyme Thirdly I deny his collection from those scriptures against this action for although the fulnes of time was not yet come that God would send preachers with the power of his spirit to convert all nations yet followeth it not herevpon that no gentile no nation no not though they desired it as King Ptolomee desired the Bible mought have the truth imparted unto them There is no such law made of God nay the cōtrarie is playne For 1. ther were many strangers Aegyptians others that went out with Israel to the Land of Canaan not forbidden nor debarred of grace with Israel Exod. 12. 38. nay the law admitted any stranger to circumcision the passeover so to the covenant of grace Exod. 12. 48. 49. 1 Cor. 5. 7. 2. The Gibeonites which were of the worst sort of hethens devote to destruction yet obteyned mercie with God to be in the covenant of his grace Josh. 9. 27. 2 Sam. 21. 1. 2. 5. c. 3. There were also in Solomons time 153. thowsand and 600. strangers none exempted from partaking with Israels mercy 4. God gave his law to be read even unto strangers also Deut. 31. 12. so far vvas he from vvithholding grace if any sought it 5. And solomōd dicating the tēple prayed even for strāgers that dvvelt in far countries vvho mought vvhen they heard of Gods name come thither and pray in that house that they even all people of the earth mought know Gods name fear him as did his people Israel All vvhich do shevv the untruth of M. Sm. collection that it vvas a syn for Israel to impart the scriptures and covenant of grace to the gentiles Because all the Gentiles ought to have been Proselytes of the Iewes Church and to have come to Ierusalem to worship Exod. 12. 43. 49. Mat. 23. 15. Act 2. 10. and ought to have learned their tongue and worship which was prevented by the Lxx. translation First this reason enterfeireth vvith the former for if all ought to have beene proselytes hovv might not the covenant of grace be preached vnto them Could they be converted vvithout the vvord of the covenant Here the accuser of the Saincts hath rolled a stone which is returned unto