AINSWORTH, Henry, divine and scholar, was born “about 1560” at Pleasington, near Blackburn, Lancashire, having been second son of Lawrence Ainsworth of Pleasington Hall. Young Henry Ainsworth is believed to have received his education at Queen Elizabeth’s Grammar School in Blackburn, of which his father was an original founder. According to tradition, he was a Roman Catholic, and a younger brother, John, a Protestant; and the two brothers, entering into a written controversy, mutually converted each other—Henry having embraced Protestantism, and John, Popery. The subsequent earlier history of Ainsworth is still obscure. No record survives; but various authorities concur in stating that he passed from Blackburn to Cambridge. He associated with the Puritan party in the Church of England, and eventually adopted the platform of the Independents as represented by the Brownists. He was driven from his native country by the state proscription of the sectaries before the year 1593. He is found resident in “ablind lane at Amsterdam” about 1595-6. His exile must have reduced him to extreme poverty. He is stated to have been a “porter” to a scholarly bookseller in Amsterdam, who, on discovering his skill in the Hebrew language, made him known to his countrymen. Roger Williams, in one of his fiery tractates, reproaches Ainsworth as “living upon ninepence a week and some boiled roots.” When the Brownists erected a church in Amsterdam, Francis Johnson was chosen for their pastor, and Henry Ainsworth for their doctor or teacher. In 1596 these two divines drew up a confession of their faith (in Latin), which was reprinted in 1598, and dedicated to the various universities of Europe (including St Andrews, Scotland). The separations and controversies which ensued at ...Amsterdam and at Leyden belong to church history. Of Ainsworth it may be said, that while he never put himself forward or sought notoriety, he was beyond comparison the most steadfast and most resolute and most cultured champion of those principles of civil and religious freedom represented by the now large and influential body of Nonconformists in Britain and America called Independents or Congregationalists. The personal squabbles and temporary animosities have long passed away; and it is recognised that in Henry Ainsworth Nonconformity had a man of saintly worth, of intellectual power, and of uncompromising intrepidity. Amid the strifes and clamours of controversy he pursued steadfastly his rabbinical studies. The combination was so unique that Moreri and Zedler, like others, made two Henry Ainsworths—one Dr Henry Ainsworth, a learned biblical commentator; the other H. Ainsworth, an arch-heretic, and “the ringleader of the Separatists at Amsterdam.” Kindred mistakes are found regarding his writings in Hornbeck’s Summa Controversiarum, and more recent bibliographical authorities. In 1608 our Ainsworth defended the Separation against Richard Bernard and William Crashaw (father of the poet). But his ablest and most arduous minor work in controversy was his crushing reply to the notorious Smyth, entitled A Defence of the Holy Scriptures, Worship, and Ministry, used in the Christian Church separated from Antichrist, against the Challenges, Cavils, and Contradictions of M. Smyth (1609). His memory abides through his rabbinical learning. The ripe fruit of many years’ diligence appeared in his Notes on Genesis, 1616; Exodus, 1617; Leviticus, 1618; Numbers, 1619; Deuteronomy, 1619; Psalms, 1612, 2d edition 1617; Song of Solomon, 1623. These were collected in folio in 1627, and again in 1639, and later in various forms. From the outset the Annotations have taken a commanding place, especially among Continental scholars, as witness Clement, Dornius, Voght, Lilienthal, and Simon, the last urging Catholics to study and value them. Perhaps nothing more clearly shows even his home repute than the praiseworthy zeal with which Vice-Chancellor Dr John Worthington endeavoured to recover certain posthumous MSS. of Ainsworth. These, it is to be feared, have irrecoverably disappeared. Moreri mentions a current report that the famous Lightfoot “pillaged the best of his observations” from Ainsworth. A comparison of the Exercitations with the Annotations shows, however, that the two scholars worked independently. Moreri’s groundless remark has been transmuted into an imputation as groundless—that Lightfoot had got into his possession the MSS. of Ainsworth. The character and learning of the great rab-binist ought to have silenced such an unworthy suspicion. There is nothing more striking in the career of Ainsworth than the reported manner of his death, which took place at Amsterdam in 1622-3. It is stated that, having found a diamond of great value, he advertised it; and when the owner, who was a Jew, came to demand it, he offered the finder any gratuity he sought. Ainsworth, though poor, requested only of the Jew that he would procure him a conference with some of his rabbis upon the prophecies of the Old Testament relating to the Messiah, which the Jew promised; but not having interest to obtain such a conference, it is thought that he contrived to get Ainsworth poisoned (Neal, Puritans, ii. 47). Another account says that he attended the conference, and so confounded the Jews that, from spite and malice, they in this manner put a period to his life (Brook, Puritans, ii. 302). There is an air of improbability about the narrative; but it is certain he was dead in 1623, for in that year was published his Seasonable Discourse, or a Censure upon a Dialogué of the Anabaptists, in which the editor speaks of him as a departed worthy. For a pretty complete list of his writings, lesser and larger, see Chalmers, Brook, and Hanbury. Many are now extremely rare and high-priced. (See Worthington’s Diary [Chetham Society], by Crossley, i. 263-6; Hanbury’s Memorials, s.v.; Works of Robinson, iii., Appendix, and supra.) (a. b. g.)
AINSWORTH, Robert (1660-1743), author of a well-known Latin dictionary, was born at Woodvale, near Manchester. After teaching for some time in Bolton, he removed to London, where he conducted a boarding-school, first at Bethnal Green, and then at Hackney. At a comparatively early period of his life he had realised a competency, and was able to retire. Proposals for the preparation of a Latin dictionary were made to him in 1714, but the work was not published till 1736. It was long extensively used in schools, and often reprinted, the later editions being revised and enlarged by other hands. Ainsworth’s Dictionary was, however, radically imperfect, containing a mere register of words, with no scientific classification or complete and exact definition of their various meanings, and necessarily wanting the results of modem philological research. Later works have now entirely superseded it.
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