Ainsworth begins the section "Of Worship," by showing Smyth's 'equivocation, or double meaning of this word; restraining it where he should not, and eulogizing it where he ought not. . . The divers use of the word, which was needful first to be showed, if he meant not to deceive, he hath quite omitted." It is impossible to abridge the argument, occupying eighteen pages, so as to make it clear and intelligible. A passage, at the end, shows the practice of the two parties on the point to which it relates. It seemeth strange unto me, that Mr. Smyth should now both allow of the Scriptures to be sung in tunes in the church; and also make the singing by gift of the Spirit, a part of God's proper worship in the New Testament; and yet, he and his disciples to use neither of these in their assemblies. If it be an ordinary part of worship, why perform it not, but quarrel with us, who, accounting it an extraordinary gift now ceased, do content ourselves with joint harmonious singing of the Psalms of Holy Scripture, to the instruction and comfort of our hearts, and praise of our God."a

It is impracticable to follow the disputants through the chapters of the Scriptures, of Translations, of the Seventy-two Interpreters, and, Objections for Translations, answered and maintained; all occupying sixty-six pages. A specimen of Smyth's "Reasons" is given in the following:-"Because, upon the day of Pentecost, fiery cloven tongues did appear, not fiery cloven books, Acts ii. 3; and, always, there must be a proportion betwixt the type and the thing typed.-Upon the day of Pentecost, the fiery Law was given in books, Deut. xxxiii. 2; Exod. xxiv. 4, 12; upon the day of Pentecost, the fiery Gospel was given in tongues, Acts ii. 3; Matt. iii. 11; Acts i. 5; the book, therefore, was proper for them, the tongue for us.”—“ We should beware," replies Ainsworth," of such cloudy collections." Herein we find, however, a confirmation of the Preacher, "No new thing under the sun!" Eccles. i. 9; since the nineteenth century witnesses the revival of this " inept allegorizing."

C

Under the second head, Smyth affirms that "There is no better warrant to bring Translations of the Scriptures written, into the church, and to read them as parts or helps of worship, than to bring in expositions, resolutions, paraphrasts, and sermons upon the Scripture, seeing all these are equally human in respect of the work, equally divine in respect of the matter they handle." Well did Ainsworth exclaim, "Very impious is this comparison, which thus matcheth a man's cominent, or written sermon, with God's written Word set over into another tongue; for it debaseth the majesty of God's law, and advanceth too high the baseness of men!" He adds, a little after, "Because in

"d

a P. 22. "The prejudices against singing were general among the Baptists," says Mr. Ivimey, Hist. Bapt. vol. ii. p. 374; and he adds, "the difficulty, we apprehend, to introduce it, was found great in all our churches." It was not till 1691, that an impression favourable to it was made on Mr. Benjamin Keach publishing "The Breach repaired in God's Worship: or, Singing of Psalms, Hymns, and Spiritual Songs proved to be a holy Ordinance of Jesus Christ." The practice of not Singing in public worship, was continued in the Baptist Church at Maze Pond, Southwark, till the year 1733.- See Ivimey, Sup. p. 432.

b P. 37.

< P. 38.

d P. 45.

these Scriptures some things are hard to be understood,' 2 Pet. iii. 16, and all men know not how to use and apply God's Word unto their times, estates, actions, &c.; therefore hath Christ given gifts' unto men, to open and apply the Scriptures for the edification of the Church unto the world's end, Eph. iv. 11–14; 1 Cor. xii.: always binding them, both teachers and hearers, to the foundation laid by the prophets and apostles, 2 Pet. i. 19; Eph. ii. 20; whose writings are sufficient to make men wise unto salvation, through the faith which is in Christ Jesus.' 2 Tim. iii. 15."a

Under the third head, it is enough to present Smyth's first objection against the Septuagint; "For that the covenant of grace ought not to have been preached unto the Gentiles till the fulness of time, Matt. x. 5, 6; 1 Tim. iii. 16; Rom. xvi. 25, 26, with Matt. x. 5, 6. xviii. 19; and, therefore, that the Seventy by their Translation did communicate it to the Grecians, before the fulness of time, was their grievous sin." With similar "collections" from the Scriptures, and sophisticated propositions, Ainsworth was occupied through nineteen pages, and eighteen more relating to five "Objections," which Smyth attempted to answer, but which Ainsworth had previously "maintained" against him, viva voce. He says here, Smyth's last reason, is that "Manuscripts being few, and very dear, there being yet no printing found out, all could not have or bring their books. But there is only one kind of true and profitable hearing; either all to have books and search, or none.'-If God have left it to the wisdom and discretion of his people, when and how to use the Scriptures, so it be not to confound actions or hinder their good, I will not bring their liberty into bondage, nor prescribe a law where God hath given none. Though written copies were dear,' yet were they many, and many had them; not all, for all now have not. That such as have not books, or cannot read, should prejudice other that have and can, there is no reason. It is not, therefore, for us to walk by example in this case, but by general ground and equity from God's law, who permitteth us free use of the Scriptures for our edification, according to which, if men use them in private, or public, they do well."b

The Division we now approach is headed "A Defence of Christ's Ministry in the Church, against the contradiction of Mr. Smyth." The chief proposition here is, that "The tri-formed Presbytery,' as Smyth calleth it, 'consisting of three kinds of Elders, namely, Pastors, Teachers, Rulers, is none of God's ordinance, but man's device; and, that Lay-Elders, so called, are Antichristian.' This was, it appears, a

retractation of his former judgment, in his book of "Principles, &c." We hold," says Ainsworth, "a more strict agreement in the Eldership of the church now, than was in that Eldership and Priesthood of the Law; where one tended to civil causes, the other to ecclesiastical." Elsewhere, he says, "Though a man have aptness to teach as a Pastor, yet hath he not therefore aptness as an apostle. For the office is greater, and requireth greater gifts. So a ruling Elder must be apt to teach as a ruler; yet hath he not therefore aptness to teach as a Pastor, in whom

greater skill is required." Touching the word poïsúperoç, Provost, or Ruler, although I will not deny but that every Elder may be so called in a large sense; yet specially it is the title of ruling Elders only. And it is an oversight in Mr. Smyth to write that the apostle saith, Every Bishop must be poïsáμɛvoc;' for that word hath relation to the ruling of his own house,' I Tim. iii. 4, which every Bishop must be able 'well' to do; but in relation to the church, the governing Elders only, are called poïsúperoì, 1 Tim. v. 17; and it is their peculiar title, Rom. xii. 8, even as Pastors and Teachers are peculiar titles to others, and the names Bishop and Elder, common to them all, Phil. i. 1. Acts xx."b "Though in the enumeration of the Ministries, Teachers and Governors are evidently distinguished, as thirdly teachers, after that-governors,' 1 Cor. xii. 28; and elsewhere, as plainly distinct in their administration, as the Elders that rule well, and they that labour in the word and doctrine.' 1 Tim. v. 17;' and again, he that teacheth on teaching; he that ruleth with diligence,' Rom. xii. 7-8; yet Mr. Smyth would darken all this light, with this dim answer, It follows not hereupon that Elders are of divers sorts-1 Cor. xii. 28.' As if he should say, though the apostle plainly speaks it, yet do not you believe him! So though Paul expresseth the office of Teachers' there, which, Mr. Smyth will have to be the exegesis, that is, the exposition of the word 'Pastors,' Eph. iv. 11, and so must needs be the proper and plain name of the office; yet in his book where he pleads for the abomination of anabaptism, he thus proclaimeth, among other challenges, in the Epistle before his Character of the Beast,' So, we protest against them, to have a false Ministry of Doctors or Teachers;' as if he would have the world to take notice that he meaneth to war against Heaven."

Rom.

To meet the "Objection" that "The apostle, Rom. xii. 6, 8, maketh an opposition between prophecy and office; and maketh five kinds. of offices-pastors, teachers, rulers, deacons, widows," Smyth had answered, "That is denied to be the true resolution of the place, &c.; for although there be five several actions repeated, yet doth it not follow that there are five several officers to perform those actions; for one person may perform them all, and yet be no officer, namely, teach, exhort, rule, distribute, show mercy, 1 Cor. xiv. 3, 26, 31. xii. 13. 1 Cor. v. 5." Ainsworth replies now, "Behemoth is so big that he trusteth that he can draw up Jordan into his mouth,' Job xl. 23; but no beast, I trow, weeneth that he can drink up the waters of the sea. Korah thought so well of his holiness and ability, that though he were but an ordinary Levite, he could do the Priest's office also, Num. xvi. 1, 3, 10; but I never heard of a man, till now, that could 'perform all the actions that are to be done in a church! The apostles could not 'tend to two offices therein at once, but got others to do one, Acts vi. 2—4; and notwithstanding complained of their inability in that, saying, 'Who is sufficient for these things?' 2 Cor. ii. 16. And may one person now perform all actions; needs must the works become much more easy, or the person that doth them, much more mighty than any that lived in the apostle's time. However it may be, in distress and extremity, that one man may do some things one after

another, about 'all' these actions, yet 'perform' them he cannot. And who but one stricken with madness, and blindness, and astonishment of heart, as Moses did prophesy, to 'grope at noon-day, as the blind gropeth in darkness, Deut. xviii. 28, 29, could read this Scripture, Rom. xii. and the other places cited, and gather such a doctrine from them ?" a

he says,

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6

Smyth's last part is, Of the Treasury. After his Preface, he says, "We hold, that in contributing to the church Treasury, there ought to be a separation from them that are without, and a sanctification of the whole action by prayer and thanksgiving." In the body of his Book, "There ought to be a separation in alms and contributions to the Treasury, as well as in other parts of our Spiritual communion, Acts iv. 32. v. 13. 2 Cor. vi. 17. Acts ii. 42. Heb. xiii. 16. 2 Cor. viii. 7. Therefore they that are without, if they give any thing, must lay it apart severally for the Treasury, and it must be employed to common use. Matt. xxvii. 6, 7."—" Judas' wages," answers Ainsworth, was the price of blood;' therefore they might not put it into the Treasury. This teacheth us, that goods gotten by violence, extortion, murder, theft, or other like evil way, may not be put into the Treasury, though the members of the church do offer them. But this is no more for those without, than for those within. And, for common use' of all unbelievers' gifts; I suppose this example will not bear it out. . . . For the manner of performing, as whether a special prayer is to be made before the contribution, and a special thanksgiving after; or, whether in the general prayers of the church, it is to be sanctified among other public actions; there may be some question, and I will not contend. Let every one use, herein, the wisdom that God giveth them. Only I do observe, how Mr. Smyth himself makes a query, At what time of the Lord's day, and after what manner, the Treasury is to be collected,' which showeth in him no certainty for the form of this business; and I doubt not, but as he, so we all, may be to seek for the most convenient manner and order of doing many things."

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Fifteen pages are occupied by A few Observations upon some of Mr. Smyth's Censures,' in his answer to Mr. Bernard." We find nothing but what relates to misconstructions which Ainsworth thought himself called upon to expose, and he concludes thus, "But for his injurious dealing with me, and persecuting this poor church, which deserved better of him, with his pen in public, as the world now may see he hath done in high measure, I leave him unto God for mercy and judgment; whose hand, as it is heavy upon him already, in giving him over from error to error, and now at last to the abomination of anabaptism, so will the same hand still follow him unto further judgment, if he do not repent. But I wish he may find grace in the eyes of the

Lord."

CHAP. XI.

ROBINSON. HE AND HALL, OPPONENTS.

THE next divine for whose memory the reader's sympathy and regard may reasonably be anticipated, Ainsworth enables us to introduce by the following remonstrance, which he took occasion to address to Crashaw." If any among you, not meddling with the public estate of your Church, but feeling or fearing his own particular soul-sickness, do resort to a physician whose receipts are not after the common sort, for advice about his health, or of friendship and acquaintance to see him, he is subject to the censure and thunderbolt of your Church. Witness the late practice in Norwich, where certain citizens were excommunicated for resorting unto and praying with Mr. ROBINSON, a man worthily reverenced of all the city, for the graces of God in him, as yourself also I suppose will acknowledge; and to whom the care and charge of their souls was erewhile committed. Would any unmerciful man have dealt so with his bond-slave in a case of bodily sickness? But hereby all may see what small hope there is of curing the canker of your Church."a

The affair alluded to, induced Mr. Robinson to repair, in 1608, to Amsterdam, with the remainder of the church left by Mr. Richard Clyfton, who had preceded them in 1606, and who had been their pastor from 1602. Robinson, at first a member, became pastor with Mr. William Brewster, who had been a fellow-student at Cambridge, for the ruling elder. Smyth was, probably, one of this party originally, which is inferred from an "Epistle" addressed, by the pragmatical Churchman, Joseph Hall, then the poor Rector of Halsted, Essex, "To Mr. Smith [Smyth], and Mr. Rob[inson], Ringleaders of the Late Separation; at Amsterdam :"" After telling them, "You could not do a greater injury to your Mother, than to flee from her;" and having expostulated, "Your zeal of truth hath misled you, and you others: a zeal if honest, yet blindfolded, and led by self-will." Hall, besides other matters, thus remonstrates, "Either run out of the world, or your flight is vain. If experience of change teach you not, that you shall find your Babylon' everywhere, return not. Compare the place you have left, with that you have chosen let no fear of seeming to repent over-soon, make you partial. Lo there, a common harbour of all opinions, of all heresies; if not a mixture: here, you drew in the free and clear air of the Gospel, without that odious composition of Judaism, Arianism, Anabaptism: there you live in the stench of these, and more! You are unworthy of pity, if you will approve your misery. Say, if you can, that the Church of England, if she were not yours, is not a heaven to Amsterdam? How is it then, that our gnats

Answer to Crashaw, p. 246.

Epistles by Joseph Hall, 1608. 12mo. Vol ii. Dec. iii. Ep. i.—Whatever he were in his humble circumstances; he came to be styled "the moderate Bishop Hall," as by Dr. Zach. Grey, in his "Impartial Examination of the Third Vol. of Mr. D. Neal's Hist. Purit. 1737." 8vo. p. 82. Hall had experienced "Hard Measure" himself, which he complained of in his own adversity.