Certayne questions concerning 1. Silk, or vvool, in the high priests ephod. 2. Idol temples, commonly called churches. 3. The forme of prayer, commonly called the Lords prayer. 4. Excommunication, &c. Handled betvveen Mr Hugh Broughton remayning of late at Amsterdam in the Low contreyes. and Mr Henry Ainsvvorth teacher of the exiled English Church at Amsterdam aforesayd.

Mr Hugh Broughton , in a book of his to the King , lately set out , concerning corruption in handling of Religion , vvriteth thus : Of Aharons Ephod .

OVr translation giveth to the Ephod blew silk , purple , and scarlat , & white twined silk . The Iewes vniversally hold that vvooll threed bleew and purple and scarlat , and vvhite linen , and golden plates cut as threed , made the cope : not the vncleane vvorme : and they vvill & may vvell hold vs Battes & Moulwates that cannot see that , for the tongue and ceremony , by their so plentifull and agreable vvritings . And of touching a vvorme , thus they vvrite : * Yf a worme be in a mans hand , though he wash himselfe in the waters of Siloam , or in all the waters that God made , he shall not find absolute cleannes . Now the worme , vncleane , by Ceremony , might not be in Ceremony figuring holinesse . This errour our reverend Fathers vvill amend .

Mr HENRY AINSVVORTH HIS vvriting concerning this question : VVHither the High sacrificers attire were made of silk or of wooll .

THat they were not made of silk , this reason is alleged : Because the worm ( wherof silk cometh ) was vnclean by ceremonie , & therfore might not be in ceremonie figuring holines .

And to prove they vver of wool , it is sayd ; That the Iewes vniversally hold , that wool threed blew & purple & scarlet , & white linen , & golden plates cut as threed , was the matter wherof those garments wer made .

BVt vnto the former it may be ansvvered ;

That though it wer granted to be worm-wrought silk , yet it need not be counted vnclean because the worm was vncleā : for vnclean creatures whiles they wer aliue defiled not a man ; but the eating of their flesh , or touching of their carkesses being dead . Levit. 11.8.11.24 , 31.41 . Deut. 14.8 . And the Iewes vsed the service of vnclean beasts continually , as of horses , asses , camels &c , without pollutiō . Now seing Gods law limiteth their vncleānes in these two points ; how may we extend it further ?

Againe , the Bee was by ceremonie vnclean , Deut. 14.19 . yet the honie which she gathered & wrought was not vnclean , eyther to touch or to eat .

But if it be granted , that the silk as it is first taken from the worm , is vncleā ; yet it foloweth nor , that after it is washed wound & woven by art of man , that it should continew vnclean stil : seing that the hayr of vnclean beasts when it was wrought into cloth had no vncleannes . The camel was vnclean , Deut. 14.7 . yet Ioh. Baptist wore a garmēt of the hayr . Also the Eliphant , yet Solomō made a throne of the tooth , 1. king . 10.18 . And it is holdē of the Iewes , * that the bones , teeth , skins , hayr &c. of vnclean beasts ar in such vse excepted , and pollute not a man. Why then should the work of the silk-worme be alwayes vnclean ?

If the silk which the worm maketh be vnclean , then the flesh blood & humors of wormes & other like creatures , must needs be holden vncleā likewise , & so the vse of them forbiddē about the sanctuarie as wel as the silk . But the Iewes do some of them hold those colours mentioned Exod. 25. to be died in the blood of wormes . as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Techeleth , which is translated Blew , they say was wool died in the blood of a worm called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Hhalazon . And it is known that purple is vsually made & named of the liquor of the Purpure & Murex , which ar shelfishes , & therfore by the law vncleā . Deut. 14.9.10 . and scarlet of the graine called † 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which is more then any subiect to breed worms , & is therfore named 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( skol●kion ) and in French Vermillon , of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( skolex ) and Vermis a worm .

But it may be further answered , that it mought be silk , though not such as the worm worketh , for as al wool groweth not on the sheeps back , but some is gathered from plants , as cotton wool : so is ther some kind of silk that groweth , as the Bysse of * Aegipt , finer then linen , and silk grasse in Persia & other countries . And if it wer such that was vsed about the tabernacle , then was ther not that impuritie in the stuff which is affirmed .

Vnto the later point it may be sayd ,

That the Iewes which with so general consent make wollē threed died into those colours , & fine linē , & gold , the matter of those ornamēts , seem herin to go against the playn law of God , which forbad that a man should wear any garments of divers sorts , as of linen & wollen togither , Deut. 22.11 . and how is it like that God would then haue the High priests garments made of such mixture . If it be answered , God might dispense with that law : it may be replied ; first let it be shewed that God would & did so dispēse , vvhich wil be hard to shew from scripture , which mentioneth the die & colour onely , blew , purple & scarlet , and not the stuff . Secondly as he might dispense for linsey woolsey , so might he do the like for silk , even of the worm ; & then the translation of silk is no more absurd or erroneous then that of wollen . Thirdly if we consider , the end of those ornaments , which were ” for glorie & bewtie , and the commandement afterwards expressed by Ezekiel , forbidding the priests to wear wool in their administration , ( Ezek. 44.17 . ) it may seem probable , the garments were silken , or of such like stuff , rather then woollen .

Moreover , touching the opinion of the Iewes , of pollution by a worme , it seemeth rather to savour of the Rabbines superstition , then of sound religion , & to be without approbatiō of scripture , of other learned men , or of themselves . For wheras this positiō of theirs is alleged out of the Thalmud . If a worm be in a mās hād , though he wash himself in the waters of Siloā , or in al the waters that God made , ” he shal not find absolute cleannes : First , Gods law maketh no other vncleannes , then by eating the flesh , or touching the dead carkesse ▪ as before is shewed . Againe of wormes , the Iewes them 〈…〉 that their R●bbi●● s●y the 〈◊〉 that a● found in dates &c. ar not forbidden ( to wit , to be eaten ) because they creep not vpon the earth . If this be true ( which I affirm not ) how should the worm in a mans hand , which creeps not on the earth any more then the other , cause so vnclensible pollution , & that by touching onely ?

As for other learned men ▪ they seem not to discerne any such vncleānes in the silk of wormes . Tremellius being himself a learned Iew , togither with Iunius , constantly translate 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( Shesh ) Exod. 25. ( which we cal fine linen ) linum xylinum . And this xylinum ▪ ” Plinie ( from whom they take it ) writeth to be sponn of the Bombyx * or of the worm , in the fruit as it groweth . Note also that the said Iunius taketh the silke worm to be a cleā creature , & therfore the ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) Solghnam , which we cal Solean , and God permitted the Iewes to eat , he translateth bombycem , the silk worm , Levit. 11.22 .

Marcus Marinus in Arca Noe , of the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 tolaghnath ( translated scarlet ) which signifieth properly a worm , sayth , because that of the threeds of the bombyces which be worms , silk is made , therfore is this name elegantly vsed for silk .

Munsterus vpon the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 techeleth sayth , that the Iewes expound it to be ( sericum ) silk .

Vatablus vpon Exod. 25. caleth the scarlet sericum coccineum siv●●occo tinctum , scarlet died silk . Of like iudgement ar Pelicanus , Lyra , and others .

Arias Montanus ” sayth tha● 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 tolághnath is the same that the Ancients cal Murex , and that of the blood of that shelfish , & other things mixed , clothes wer died .

Forsterus on 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 techéleth sayth , men write of it to be a worme whose humor is of yelow colour .

To conclude , it may seem as probable to be but one stuff , even the same 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 shesh , that is fine white linen ( or * like thing ) died into the foresayd colours , as to be linen & wollen , & more agreable to the law of God , which forbad linsey wolsey ▪ Or , we may vnderstand by wool , such stuff as groweth vpon plants &c. as Plinie caleth that xylinum aforesayd by the ” name of lanugo , a fine mossy wool , & the trade which the silk men S●res vsed , he calleth † lanicium , vvoolvvork or cloth making .

Also the hebrue 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( tsemer ) is a commune name of al wool , even such ” as groweth on trees .

This for the present , til better assurance of the contrary .

Henr : Ainsworth .

Mr Broughtons Reply .

MR Ainsworth , a tedious writing I saw : and senseles . If you check a thing in print : vvit would bid you do it in print . 3000 yeres Ebrevves you will teach Ebrevv : Arias alone might teach you . and you confute your self : Silk you vvere said to defend . from that you flee : and bable by-matter from your ovvne head : and dreame of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to help your turne : as though all Ievves 3000 yeres should be overraught by Mr Ainsworth . The text might alone have taught you : in naming 3. coloures : vvithout the stuff : and linen : as an other kind . white is our addition . But Egyptian linen is vvhite of it self : and that addition is more of our selves then of the style . And vvholy you shew vnspeakeable vnlernedship that gesse against 3000 yeres study of an vvhole nation for matters vsed 1400 yeres openly in their common vveale . Your vvriting shal be shevved to many that many may tell how far you are from all iudgement : and how you crosse and vveary your self . And vvhen you number the commandements : you should have told whom you folovved : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Maimony . But belike you neuer saw them : only Munster . Know now all agree not in the particulars : though they make the same summe . Yf you meane to confute my book : put a style promising so much : and folow it logically : without idle citing of men to by-purposes : and I vvill print your vvordes and a reply .

Broughton .

Mr Ainsvvorths Ansvver . To Mr Broughton , Grace & truth .

IF my writing , Mr Br. seemed so tedious & found so litle favor in your eyes , I marveil not : that which is read with ill will & prejudice , both of cause & person , is ever vngratefull . Good cause I had to doe as I did : for wheras heretofore when I opened the book of Exodus , & spake of the stuff of the curtaines , & high priests garments , I shewed the Shesh or Bysse to be a thing they had in Aegypt ( frō whence Israel came ) finer then our linē , which we might cal silk or fine linen as our translations goe : And finding no cause to alter the name , I folowed stil our wonted English ▪ This now of late hath been imputed to me for error , & it was bruited far and neer that I had taught false doctrine , touching this matter of silk . Neyther was the reproch vpon me alone ( which I could hav borne in silence , ) but vpon al this poor church of Christ with me . Further when I met you at the printers , & had by occasiō some litle speech hereof , it was after reported I had yielded & revoked mine error . Herevpon I thought it needful ( for staying of false tumors ) to giv out that writing . In it , I onely sought after the truth , minding what might be both objected & answered . I found the state of the question to consist of two branches , 1. That it might not be silk , because that was vnclean by ceremonie . 2. That it was linen & wollen , because the Iewish Rabbines say so . Of these points I wrote what I saw , not inveighing against any mans person , though I vvas not ignorant from what fountanie those vvaters flowed . For this writing you reproch me , who rather should hav instructed me with meeknes if I had missed . Touching the controversie , notwithstanding that which yow hav vvritten , this now I say .

1. That I am stil of judgement , it is neyther error nor corruptiō in religion , to keep the cōmune name of silk : seing that we in English , name linen of linum flaxe , and silk of seri●um ; and Aegyptian bysse , ( for which we hav no proper name ) we cal both fine linen and silk , & hav so been taught from our infancie in scholes & dictionaries ; and therfore whither we folow the old translation white silk , or the later Geneua , fine linen , it skilleth not . And to conclude because it was silk that it was silk of wormes , hath no better ground then their assertion which say the fathers were in Hell , because they wer in Hudes , seing silk is a general name as wel for that which naturally groweth , as for that which the wormes make .

2. Moreover ▪ that worm-wrought silk was vnclean , or might not be in the tabernacle , I yet see not , for the reasons alleged : if by the law of God it can be shewed , I am willing to yield .

3. Or that the high priests garments wer of linen & wollen ( taking these names properly as we English mē vnderstand them ) I dare not yet assent ; vntil it be proved God did dispense with his law , as you in speech said he might doe , which we al graunt , if he would . And I chose rather to rel● vpō 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or any one word of God , then a thowsand of men : & hope I hav chosen the better part , which shal not be taken from me .

Length of time , wil not preuaile against truth , yet that these things wer so holden & vsed of the Iewish nation 1400. yeres in their common weal , I wil beleev when I see it proued ; and vnto any just proof I am ▪ willing to yeeld , but by great words wil not be moved .

The text yow grant , nameth 3 colours onely , not the stuff . So then wool is not in the text . But linen yow say is named as an other kind ; and white is an addition more of our selves then of the style . But that white is a necessary additiō is very probable vnto me , seing that the same word Shesh is the name also of white Parius or Alabaster , which agreeth nothing with Bysse save in colour onely ; and it is thought they both had the name of white shining brightnes , such as the scripture sheweth bysse to have .

And in the first place that God specifieth the things to be made herof , he cōmandeth ten curtaines of [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] shesh [ that is , fine white-linen ] twined , & blew & purple & scarlet . wher that one stuff Shesh is first named , which was naturally white , and three died colours after , which though they be substātives at vsed for adiectives , as elswhere whitenes is put for white , & may wel be referred to the first named stuff . Neyther herein take I vpon me to teach al Ebrewes Ebrew , but do learne of a learned Ebrevv Tremellius , of whom others ( if they wil ) may learn also . But about such matters and names of things to vs not wel knowen , men vvil alway differ in iudgemēt , neither vvil I contend .

Though I named not Munster , vvhich set forth that Iewes book of the cōmandements , yet seing you perceiv I folowed him , you might as vvel have medled with the matter , as with such a circumstance .

The answer of your book belongs not to me ; with the thing which concerneth me , I deal as is meet , according to my measure . As for printing , you may publish what you see cause , & so shal I. Shew my writing to as many as you will , I fear no indifferent reader , and others I regard not . Your censure both of it & me , I shal suffer vvith patience . This comfort I have in my self , that in this & al other things I seek after truth and peace , vvhich God graunt me to find .

He that vvisheth yovv vvel Henr : Ainsworth .

Mr Brough . his Reply .

YF you were mistaken for the Equivocation of silk , wit would you should haue opened your self : seing our Copes imitating Aharōs ephod , have the silk of the worme .

Touching the wormes silk , & for vncleanes in Ceremonies , and yet the same lefull in civil life : as Musk , for vvhich Rambam is taxed in handling Aarons oinctment ▪ I would advise you rather to read Ebrew treatises , then to hope for men of leasure to shew your vvandringes . Specially being so vnthankfill as you are ▪ and so far from hope of truth . Your Iudaisme , that condemne all our Christian churches as godles buildings , hath lost al right of disputing . So your befooling of saying the Lords prayer , according to the expresse commaundement : and making phrases of wordes : to meane matter of such effect : and your excōmunicating for Baptizing in the Dutch church : these desperate Athean partes tell others , that you are not a church but a synagoge of Satan .

The 1400. yeres experience you vvould have proved . O wise Chronicler . Yf you can proue any one yere to have divers thred in the Ephod : then M. Ainswoorth shal be the man , and vvisdome shall dye with him . Rabbines synce Ezra have recordes vniforme . Your threatning what you vvill not beleve , is a ridiculous confuting . I knovv you beleve litle aright .

Your distinction for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the stone , argueth a stony vnderstanding who vvould think of the marble here .

For the Curtine stuff , Tremellius would not refuse the Rabbines . He knew Moses spake short : as being present to open his mind : and the recordes in a lerned cōmon wealth should still continue . But he that cannot examin Tremellius when he misseth , or hitteth , should be quick to hear and slow to speak . Rancorous biting besemeth none but the synagoge of Satan .

In the end you will not contend . Why began you then ? How idle are you ?

Seing I had not Munster by me , how senseles are you that think I might hitte rightly with ease , vpon the matter : or soone teach one as you are : or honour a wicked excommunicatour , and blasphemer of the Christians , and their Church ? And your thankles hart that knoweth that the best glory of your studies hath ben a theft frō my bookes : without mentioning the auctour , should not seke my help .

Yf you sought truth you had long agoe folowed a better study . Your owne hart can tell you that in differing copies you cannot tell vvhat the Bible is . And for Tremel . whom Iunius checketh , thrise , and himself , & would have yet once , but for prevention by death , you that vvil send others to him , shew your simplicity . The LXX allowed by the Apostles for much as for Ex. 28. are better . For Greek , tell why Beza 7. times or thereaboutes checketh himself , and then adventure to dispute . Now your blyndnes bredeth saucy malepertship .

Peace you hate most deadly : that revile our holy buildinges : and befoole all Christendome for 1500. yeres . and so for the Lordes prayer : and give your self over to Satan : by vvicked excommunication .

Mr Ainsvv . his Ansvver . To Mr Broughton , Grace & sobrietie .

HOw wel yow have justified eyther the vnjust reproch of me , or your blame of our English translations , touching the question of Silk ; & how soundly yow hav prooved linen & woollen to be the matter of Aarons garments , or worm-wrought silk to be vnclean & vnlawful ; I leav it to the iudgement of the discreet reader that shal see your writings . As for my self , I rely not vpon any mans aucthoritie , though I reverence & regard their help as is meet . The word of God ( how short soever it be written ) giveth sufficient light to the eyes , & vnderstanding to the simple . By it I learne , that there grew * flaxe in Aegipt , of wich linen properly is made ; & that Shesh was an other stuff , which the nobility of Aegipt ‡ wore in honour ; whervpō I gather , it excelled our linen . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Techeleth which with vs is blew silk , with you blew wollen , I find was the attire of then ” Princes of Assyria & other nations ; and with it & Purple , the hethens † adorned their images of gold : Scarlet also was matched with ❀ golden ornamēts , which argueth these things to be neyther commune nor base , but rather as the scripture calleth them * royal attire . In the Lords Tabernacle I see the broydered curtaines to be made of this Shesh , which was naturally white ; and 3. other colours , which reason wil teach were suitable to the same . Now what likelyhood ther is that the ‡ golden taches should be fastned in loops of blew wollen threed ; or the glorious brestplate , should be tied to the Ephod with ” golden chaines & rings , & with blew wool ; or that the ✚ pure goldē plate with the holy graving vpō it , should be fastned to the miter of Shesh with blew wollen threed rather then with silk , ( vnlesse it be meant the wool of the xylon tree , or some such like silken wool , and so the strife be but about words , ) I refer to be judged of them that read this controversie .

It is your self that fayl in the Aequivocatiō , though yow wil not acknowledge it ; for when the translation giveth Silk , you conclude it to be of the worm : & now , to help your self flee to the Copes , as if the Bible had been translated out of the Popes ward-robe ; and the interpretours had not looked to Moses text , to expresse it in English , so neer as they could , by termes familiar to our English nation . Neyther yet shew you by the law of God , the silk of wormes to be vnclean , but refer to the reading of the Rabbines for proof of it & other your assertions .

If it be graunted vvorms silk was lawful in civil vse , why may it not with as good reason be held lawful in ceremonie , as linen & woollē , which in civil vse was ” vnlawful ? or why should the worme , more then the purple fish which was vnclean seing it had not * sinnes & scales , be shut out of the tabernacle ? Or why excepted you against Silk , more then against our Englishing of Tachas the Badger , whose skin covered the Sanctuarie , though the flesh was never vsed in sacrifice , neyther is it reckned amōg the clean beasts , ( Deut. 14 4.5 . ) for civil vse , nor wil easily be proved to be clean , if it vvere such as our Badger , hovvsoeuer the Rabbines hold it to be a clean beast , and I vvil not deny it .

And now that I hav seen your proofs , & vve ar come to this yssue , I vvil freely confesse vvhat is the greatest thing that hath moved scruple in me , cōcerning this matter of wool . The Apostle Hebr. 9.19 . speaking of sprinckling of the blood of the covenant Exod. 24. mentioneth scarlet wool & hyssoppe ; which though they be not named in that place of Exodus , yet he might vvel gather from the like sprinckling otherwhere , as in Lev. 14.4.6 . vvher the hebrew being onely Scarlet , vve ar taught by the Apostle to vnderstand in that place , Scarlet wool , from vvhence it may be conjectured that al the Scarlet about the Sanctuarie vvas wool also . But vvithal I have minded , that Scarlet is general , & may be applied to all stuff so coloured , vvhither vvool , as in this place ; or other thing , as is like of that scarlet cord , Iosh . 2.15.18.21 . & that vvool being fittest to sprinkle vvith , vvas here vsed . Againe it is vncertaine what wool it was , seing that beside the wool of the sheep , the fruite of the Xylon & other ” wool-bearing trees , as Plinie caleth them , is wool also ; & is so named of * Greek & Latine writers , yea ( Sericū ) silk it self is so caled . Now Tremellius maketh al in the Sanctuarie Xylinum , & so , in this vnderstanding the blew purple & scarlet might be vvool , & Iosephus with other Ievves that cal it wool may be defended : & the rather seing the stuff vvas died before it was spoonn as appeareth Exod. 35.25 . And this is al the probability for wool that I knovv in the Bible ; vvhich yet is far from proving the points before handled ; that such a divers mixture was in the Priests garments , or that wormes silk was vnclean ; & much lesse vvil it condemne the translation of silk in general .

From the matter of Silk , you turne to other contumelie & reproch-charging this cōgregation of vvhich I am , to be no church but a synagogue of Satan : & that for 3. causes . 1 Our condemning al your Christian churches as godles buildings ▪ this yovv cal our Iudaisme , & say , it hath lost al right of disputing . 2. Secondly , our befooling ( as yovv vvisely speak ) of saying the Lords prayer according to the expresse commaundement , & making phrases of words to mean matter of such effect . 3. Thirdly , our excommunicating for baptizing in the Dutch church : and for it , you cal me a wicked excommunicator , & say I hav given my self over to Satan .

Vnto these points ( passing by , for the present , the venim of your tongue ) I answer . We witnesse against the corrupt & false estate of your English Cathedral & parish assemblies , 1. as not being a cōmunion of Saincts , a people caled & separated from the world , & brought into covenant with God ; 2. as not worshiping him aright in spirit & truth according to his own law , but after humane inventions ; 3. a● not having the ecclesiastical regiment & ministerie prescribed in Christs testament , but an other received from the Romane Antichrist . Of these & many other your particular transgressions derived from these , we hav published our proofs & reasons in the Confession of our faith , & sundry other treatises : against which , if yow hav ought to obiect , or can any way defend your churches estate , yow not onely hav libertie but may get your self credit so for to doe . How is it then , that you leav these mayn matters , & medle with one particular of the Temples ; which howsoever they be evil , yet vve thinck your preisthood & service in them set vp & vsed , are much worse . But if they be too bad for you to defend , and the Temples , you thinck , wil more easily be iustified ; we ar content you shal take your choise , so as you wil adde doctrine to your lips , and prove by Gods word that which you affirme . In this your writing you hav neyther convinced vs of Iudaisme , nor warranted your Temples by any lavv of God ; onely we hav your bare word , caling them Christian churches , & holy buildings , and the old Popish argument of antiquity & hundreds of yeres . But for this latter , I leav you to trie your title vvith the Papists , who chalenge * your churches , & many other things as being their right , & by them erected . And for the former , I refer you to the scripture , which cōdemneth the antichristian worship , for idolatrie and ‡ worship of divils , and maketh Babylon ✚ the habitation of divils ; and hath ❀ forbidden vs al manner communion and fellowship with divils or idols ; or reteyning & vsing any monuments * of their abomination ; and draweth their ‡ places within this compasse as vvel as their altars & images , and vvarranteth vs not by any lavv or example of the Prophets or Apostles to vse such idol howses for Gods worship , which ar appropriat to the worship of Satā , & a part of his childrēs devotion . It remayneth then vpon you , to justify the vse of these Massehouses , & to discover our error ( if such it be ) that reprove & condemne them .

Touching praier , we hold it to be a powring out ✚ of the hart before God , by making requests or giving of thancks according to the present need & occasiō ; through the help & working of the * Holy ghost which God hath shed into the harts of al his children . We find that al the holy men of God , vsed thus to pray in the spirit , without reading or saying by rote any number of words , & have plentiful examples herof in ❀ Abrahā Isaak & Israel , Moses & Iosua , David & Solomon with many other Saincts . We find it promised , that at Christs coming , the spirit should be more plentifully powred vpon the church , even the spirit ” of grace & of supplications ; which he graciously performed both † by doctrine & spiritual gifts wherwith he furnished his disciples ; who accordingly ✚ prayed , not with prescript words , but with such as the spirit gav them to vtter , God ❀ preparing their hart , & bending his ear . According to these rules & examples in scripture we offer vp our prayers in faith ; acknowledging that forme , caled the Lords prayer , to be a most perfect patterne given for our instruction ; & that it is lawful and good to vse any of those or other words of scripture fitly applied to our present purpose . This yow profanely cal our befooling of saying the Lords prayer , and like not , as it seemeth , of such praying , but would bind vs to the saying over of those very words , without shewing any proof by doctrine or example for that you say , save that you mentiō onely th'expresse commaundement . As if we might vnderstand any commaundement contrary to the Analogie of faith , & whole tenour of the scriptures . It is the true meaning of Gods oracles that must be regarded . Otherwise we know the Papists , hav as expresse words * in shew for their real presence in the Sacrament , & think they hav as good warrant from Luk. 1.48 . to say the Ave Maria , as you for the Pater noster . But if you wil needs vnderstand & require a pronouncing of those words in praying , seing the commaundement is general for al times & persons ; you must first cast away your own popish leitourgies wher you teach men to say other words , & by which you check the Lord Iesus & his spirit , taking vpon you to giv lawes & formes for prayer , other then his Testament alloweth . You may as wel reduce preaching to the reading over of the 10. commaundements , as praying to the reading of Our father . And as your prescript leitourgies , so your conceiving of prayers otherwise , at your sermons & other times , sufficiently refuteth your own doctrine . You shal do wel therfore better to approve of your own doings , & to convince ours by the word of Christ , before you perswade people to your custome , & speak evil of the way of truth with such bitternes .

For our excommunication I answer , 1. That my self alone never excommunicated any , but togither with the church wherof I am , in the name & by the power of Christ , who hath * given vs this charge and authoritie to cast out from amongst vs al wicked persons . This hav we done to divers , and God hath confirmed it in heaven , & we hav seen it with comfort , in the conversion of many , & hardning of others that they hav grown worse & worse . 2. And wher you charge vs with excōmunicating for baptising in the Dutch church , we in deed mislike the faults that are in this Dutch church about baptisme , & wil not suffer our members that hav ioyned in covenant with vs , to run into those ‡ iniquities , or partake with them , ( though we have not hitherto cast out any for this particular you mention , but for other transgressions that deserv cutting of , as we by Gods word ar ready to prove . ) But if you wil take vpon you to defend the corruptiōs of this Dutch church , in baptizing the children of them that ar of no church , & their other transgressions in their constitution , goverment , vvorship &c. wherof we hav admonished their overseers , and which things ar published in our answer to Mr Iuni●● , and ar neyther amended among them nor approved by him or themselves , we ar willing to hear what you can say , & vvhen you hav iustified them by Gods word , then may you iustly blame vs for condemning them .

But more cause hav you to look to your ovvn practise about excommunication th●n thus to revile vs. You gav out the curse * Maranatha against your right reverend Father in God Iohn VVhitgift Archb. of Cant. and vainly boast that you killed him . Who hath committed that censure vnto you , & by vvhat authority proceeded you against him ? Ar the keyes of the kingdome of heaven put into your hands alone ? and vvil you take vnto you papal povver ? Vnlesse you can approve of your actions by the lavv of God , it vvil be found that your self are the wicked excommunicatour .

You cal me a blasphemer of the Christians & their church . I require proof of your accusation ▪ shew in vvhat vvords or vvriting I hav blasphemed any Christian : if you can not ; bethink you vvhat vvilbe the revvard of lying lips .

Hovv vaine * is your religion , that refreyn not your tongue , but let it loose vnto such vituperie and despite ? taunting & disdeighning them that never did you evil ; tvviting other learned men that hav so vvel deserved of the church by their vvritings , exspecting thanks you vvote not for vvhat ; & affecting popular prayse . Knovv you not ‡ that God resisteth the provvd , & giveth grace to the humble ? Hovv contrary ar you to Christ , vvho ✚ received not prayse of men ? & hovv can you beleev aright in him ❀ vvhich seek honor of men , & not the honor vvhich cometh of God alone ? And for your persecuting of this poor church of Christ , making vs the mark for your ” sharp arrowes , & thincking because we ar despised of the world , that you also may tread vs vnder your feet , be sure the Lord wil bring yovv vnto judgement .

As for me , I never expected honor from yow , I know the * vpright of way is abomination to the wicked , I account it my honor to bear evil mens reproch . The best glorie of my studie , is to know Christ & him crucified , & to be made partaker of his sufferings that I may reigne with him . And behold in this your reprochful writing , I see how he is crucified againe in his members , vvhipped with the scourge of the tongue , & peirced vvith nayles & speers , even bitter vvords : for which I wish yow may find repentance , & mercy vvith the Lord , otherwise I leav yow vnto his rebuke , who vvil reward you according to your vvorks .

Prov. 11.12 .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉

Henr : Ainsworth .

Mr Brough . his Reply . To Mr Ainsworth , consideration of his desperate & Satanean condemning of all Christians .

ONe Ebrew sentence in your long writing vvas from God : to make you , as all heretiques , damned of your self . He that despiseth his Neighbour , wanteth wit. You that cannot tell whether the Ebrew characters were all in the two Tables , as now wee have them ; nor whether the vowels were aequaevae with the consonantes ; nor how to expresse the Ebrew soundes : as why Bosor , s , for v , 2. Pet. should be Balaams father ; nor dare determin why Ioakim is left out , Math. 1. as your wisdom is charged : & despise all Christendome , must nedes be counted witles . Your doings shew that . I accuse you that you put coloured silk for coloured threed ; & white silk for linen . You prove that I say true : & think by much babling to clok● your ignorance . And you would be taught of the worme . Yf you had a minde you might sone learne that . For the Archb. you say I did excommunicate him . How , otherwise then citing him to Gods iudgment , & my self . May not any to any do so ? I did so 6. yeres agoe : and assured the Readers that they should see him or me pay the price . So I excommunicate you . And for your befooling of vs for our Temples , sobrietie should be more in you then to require one man to teach you , where all Christian lawes would put you to death . G. Iohnson for whom I wrote to the B. of Duresme , that I thought him tractable , & desired that he might be suffred to come hither , vvas accused of turning the subiects from obedience , vpon contempt of our churches . And is dead : as one of New Castle vvrote , returning a letter sent to him . In this case no subiect vvill dispute , one for all Christians against you , vvheras you are lesse then a vvorme , to all Christendom , what ioy can a man have to tread dovvne such : vvho presently turne your coate , & ioyne vvith your adversarie . Art vvould suffer in you but this : eyther to confesse your blindenes that denyed wooll to be in the Ephod ; or to resist directly : & not to bring a Satanean doubt . So for linen : vvhether you ment silk by it ; or , as a dottrell , missed . In tvvo vvordes this might have ben done . You shake your selfe like a reed ; and yeeld : & vvould be taught . Knovv you not that lavves kill you for your disturbance passed , vnles you can persvvade your Iudges , that is , all Christendom , that they vvere Satanean . As I have made you yeeld in this , for woollen & linen , so you vvill turne your coate in every thing . Novv Archb. Wh. is the M. R. Father : confesse your errour , as he did : sending M. Geffrey K. for Basil , & you shall find some prayse of sobriety more then you have . But although I have made you yeeld , you thank me not : but fayle as Rabsekeh . Goe into the coals vvhich thou hast kindled .

Mr Ainsvv . his Ansvver . Psal . 57.4 .

My sowl is among lions , I lie among the children of men that ar set on fyre , whose teeth ar spears & arrowes , and their tongue a sharp sword .

IF the Apostle Paul had occasiō to desire the prayers of the faithful for him that he might be delivered from vnreasonable & evil men ; much greater need hav we that witnesse the gospel in these last days , to desire the same . For so great is Satans rage , because his time is now short , as he omitteth no opportunitie or means to beat down the faith & fortresse of the church , vvhich maugre his spite , God wil vphold vnto the end . How I hav been drawen into this conflict vvith Mr Broughton , ( a man that bendeth his wit & learning against this poor afflicted church , ) may appear by my former vvritings . In what maner I hav caried my self towards him , though I knevv him to be so great an enemie , & how he againe intreateth me , I leav it for them to judge that shal vievv the things passed . And novv seing him to hav so intemperate a spirit ; as he vvil neyther convince me with sobrietie , nor admit of just reprehension for his ovvn overcariage ; I purpose no more to direct my stile vnto him , but turning to the discreet Reader , vvil shevv the vveaknes of his cause , & his bad dealing against me .

About the question of silk he triumpheth as conqueror , & blames me that I thanck him not ; but if he never get greater victorie in other battels , it vvilbe long yer he vvax rich vvith the spoiles . Let him that readeth consider vvhat one scripture or reason he hath refuted me vvith , or vvhat ansvver he hath made to the scriptures & reasons by me alleged . The foundation of his doctrine for the vncleannes of silk , & for linsey wolsey , is the Rabbines vvritings onely . But he that blames a nation for corruption in religion , should be ready to approve his blame by the vvritings of the Prophets & Apostles . Himself hath elsvvhere this sentence , * He that wil do any thing without warrant of scripture shal anger God ; that in this , & the other points folovving , vvherin he shevveth no title of scripture , men may see he condemneth himself . Neyther knovv I hovv vve may trust his Rabbines : I speak not of matters of faith onely , but of this & such like things : for Iosephus † vvriteth that the ram● skins were died red & blew & purple &c. vvhen Moses telleth vs onely of ❀ red . And R. D. Kimchi sayth ✚ the names of Abraham Isaak & Iacob vver also graven on the stones , vvhen Gods vvord mentioneth onely the * 12. sonnes of Israel . And their ignorance in some things themselves confesse , as vvhat the ‡ Vrim & Thummim vvere is not manifest among them . Men should therfore take heed hovv they admit of al their sayings for oracles . What through the grace of God I saw in the thing from the scriptures , I freely manifested , & would not concele it , though it should make against me : for I never sought any credit to my self herein , but the truth . He blameth me for not resisting directly ; but I wil first discusse the matter , & as I shal find proof , so wil I speak . I was charged with false doctrine for folowing the translation of silk : It lieth on Mr Br. to prove his charge , which yet he hath not done , except reviling proveth it . He would hav me say , whither the white were linen or silk . I hav told him , ( if he would take it ) that I thinck it to be neyther of both properly as these things ar with vs ; yet that it may be caled eyther of both . That it may be caled linen , himself granteth ; that it may be caled silk through custome of our tongue , I hav proved , & he answereth me not . Let him with the former , mind Straboos ” testimonie , that sheweth * silk to be made of bysse , the stuff that himself graunteth to be in the Sanctuarie ; that we need not make scruple of the name in English , which before vs was given in Greek . And for wool , himself that would hav vs to receiv it from him , wil not yet speak plainly vvhat he meaneth , vvhither that of the sheeps fleece , as Englishmen vvould vnderstand him ; or other wool that groweth on trees ▪ for then it wil appear , the strife is meerly about words ; & such I never denyed it to be , but hav proved that of such wool , linen ( as we cal it ) is made , by Plinie & others . Theophrastus † is playn , speaking of trees in Arabia & India , that yeild ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) wool , as in an apple , which when it is ripe , openeth , & the wool is taken out , ” of which they weav sindons ( that is , fine linen clothes ) some cheap , others very costly . Strabo ‡ hath the like words , of trees , on which grow ❀ wool , wherof fine-woven sindons wer made ; of which sindon or fine linen we read in the gospel , Mar. 14.51 . & 15.46 . Now considering this varietie of names in writers , why should a wise man stand vpon termes , when it skilleth not what it be caled ; except ther vver such an vncleannes in silk as he hath spoken , but not yet confirmed . If he thinck that he can help himself vvith that which I hav shewed from the Epistle to the Ebrewes touching wool , let him vrge it , & speak plainly vvhat wool he meaneth ; & hovv he vvil conclude , that because the sprinckle vvas wool , therfore the High priests garments vver linen & woollen , as vvith vs these things are taken . If he deceiveth the world with ambiguous words , & intendeth that fine stuff of trees vvhich by vvriters may be caled wool , or linen , or silk , though properly it be none of these , but a fine silken cotton , & such as by Tre●ellius was the onely matter wherof the garments vvere made : let vvise men iudge of his dealing , & how great a conquest he hath wonne ; & let him joy in his prowesse , I wil not envy his glorie , nor make any further strife .

Having ended the ceremonie , next foloweth more weightie matters of religion . Three points from amongst al other Mr Br. chose out to reprove vs for . 1. Our condemning of the idol Temples , which he caleth Holy buildings ; 2. Our maner of praying , without saying over the form of words caled the Lords prayer ; 3. and our excōmunication of some for declining to the corruptiōs in the Dutch church ; by him reported , for baptising in the same . Of these things I wrote breefly for the cleering of our selves , & exspected some great matter to follow , especially from such a man so renoumed for his learning : & the rather , for that these points seem much more justifiable against vs , then other evils that we reprove .

But loe , he passeth over these things in silence , neyther bringing proof to convince vs , nor making word of answer to the scriptures that I alleged for our defence . Onely one point , that it seemeth went neer his hart , wher the blame that he sought to bring vpon vs , I returned vpon his own head ; to weet , his abuse of Gods holy censure of excommunication : for this he would say somewhat , ( which anone we wil examine , ) but ere he had brought any one sound reason , the fyre was kindled in his brest , & he throvveth out an excommunication against me also : and then runneth into by matters , leaving the discussing of these things whereinto he was fallen , perhaps ere he was aware . Neyther was this ynough ; but to find occasion of new matter against me , whiles these writings wer vnder hand , he came vnto * one amongst vs , & enquired of him what doctrine I had taught touching the stones on Aarons brestplate , & would hav vrged him vpon his oth to tel him ; insinuating that he knew I folowed the Geneva translatiō , & consequently must needs err . And though at this fishing he could find nothing against me ; yet it seemeth the matter died not ; for now ther flie abroad certain ❀ papers , wherin I am blamed with infinite errors for following our common translation of the stones names , & the Geneva notes for placing them . To these writings I answer , that they conteyn a meer forgerie : I neyther folowed the English translation in al the stones names , nor their application vnto the tribes according to the notes , as is knowen & wil be testified by many that heard me , though it be now some yeres since I spake of that scripture . What vanitie then is this , to feighn first an accusation , & then to frame a confutation of mens own fictions ? How vnworthy is this dealing , I say not onely of a Christian or learned man , but even of a man of ciuil or humane cariage ? Nor yet did this fyre blaze ynough , but againe the bellowes must be put to it , & other ❀ writings wer sent out against me , saying vpon the report of some , that I had taught on Exod 12.40 . that Israel was in Aegipt 430. yeres . Vpon the credit of this testimonie , great things ar inferred against me , as overthrowing not onely al Moses , but withal the new Testam●●● . The falshood of this charge is no lesse notorious then the former , & is a meer slander of me , as is knovven vnto God , & my own hart , & many vvitnesses , who heard & can testifie how from Exod. 6. & other scriptures , I shevved the Israelites could not be dwellers in Aegipt , so many yeres any thing neer . Let Mr Br , therfore name mine accusers that hav so belyed me , & clear himself , or receiv with them the due desert of false calumniation . And let wise men mynd the dealing of these adversaries , thus to seek receiv & publish abroad matter of accusation against me . Neyther can I tel how many such like lying papers they hav & wil spread concerning me : Onely this I know , that God wil be judge & avenger of al such wickednes ; vnto him I commit my cause . And though they shal proceed in this their malice , yet rather then I vvil continually trouble my self or the reader with such fruitlesse matters , I wil folow his example vvho in like vsage was ” as a deaf man that heard not , & as a dum man that opened not his mouth ; & wil trust that the Lord wil † hide me in the secret of his presence from the pride of men , & keep me secret in his tabernacle from the strife of tongues .

But vvho vvould think that a man thus setting himself to seek out error amongst vs , and giving out papers vvith large confutations of forged matters , vvould be silent if he could except against our profession in any point ? yea that in the three things culled out by himself against our faith & practise he should sodainly be so mute ? If he be not able to prove his cause against vs , let him yeild vnto the truth , & ask mercie of God for the reproch vvherwith he vnjustly lodeth vs. If he thinck he can prove it , why seeketh he to set on foot nevv matters & leav the old ? vvise men wil soon see this vveak cariage . And is it not a vvorthy argument that he mentioneth for vpholding his idol temples , that al Christian lawes would put me to death , & therfore sobriety should be more in me then to require one man to teach me . Could not the Turk himself vvith this bloody reason quickly confute al Christendome ? and did not his predecessors the Papists fight vvith these weapons against Gods former witnesses in their several ages ? I perceiv now if the magistrates sword wil not mainteyn these holy buildings , we shal hav no defence for them from Mr Broughton . Wel then , let Baal plead for himself against them that shal ruinate his howses & altars . And wheras he thincketh it wil be no joy for him a man to tread down , me that am a worm ; let him goe on to rejoyce in his manhood ; I wil rest contented with my portion in my saviours lot , who was before me ‡ a worm & not a man , the shame of m●n , & contempt of the people .

For his curse given out against his Lords grace of Cant. now that he is put to justifie the same by the word of God , he writeth very faintly ; asking How he did it otherwise then by citing him to Gods iudgement , and himself ? and further asking , May not any to any do so ? But I would ask againe , May not any heretick in the world say this much & more also for ●is erroneous doctrines & actions ? Do not the Papists plead much better for their Popes preeminence ? And if he bring no better proof , I doubt he teaching that any may giv out the excommunication against any , vvil be judged both of Papists & Protestants , to hav ●●●ed but false doctrine .

The commaundement of Christ doth plainly refute it , Mat. 18 . 15-17 . where he willeth that our brethrēs sin̄es should first by our selves , next by witnesses , thirdly by the church be convinced before excommunication . And Paul in a publick & most lothsome crime that was in Corinth , ” willed the church when they wer gathered togither , to deliver the sinner to Satan by the power of Christ . If one man may excommunicate an other , what vse is ther of these lawes ? yea what confusion & vprore would it not breed amongst men ? And wher he asketh how he did it otherwise then by citing the Bishop & himself to Gods iudgement ; shal we take him to mean that he excommunicated & cursed himself also at the same time : For against the Prelat thus he wrot & printed , ‡ You know you have the Anathema maranatha given you , it returneth to the giver if you deserved it not ; if your desert be doubtlesse , you ar surely miserable . Now the Anathema maranatha is the dreadful sentence which the Apostle inioyneth against such as love not the Lord Iesus Christ , which in our English Bibles is expressed by Execration & Excommunication to death , 1. Cor. 16.22 . Can any man of judgemēt think that the church of Corinth should no otherwise proceed against such an enemie of Christ , then by citing him & themselves to Gods judgement ? In doubtful matters , & wher no proof or witnesse is , an oth may end the strife , & the thing be left vnto God , to judge & bring to light when pleaseth him , as † the scriptures teach : but in cases of excommunication the sin must be manifest , & sinner obstinate , & then he by the church through the power of Christ , delivered to Satan , that he may be humbled & ashamed for his sin , ( if such be the wil of God ) & so returne to Christ & the church & be saved . And this censure the church executeth with full assurance of Gods good liking & approbation , knowing that he in heaven judgeth & bindeth the sinner with them , as ✚ he hath promised . If this certaintie must be of a mans wicked estate before excommunication , much more must it be , before the Maranatha . And as for Gods iudgement seat , we know that we must * al there appear at that day , to receiv according to that we hav done : but excommunication is Gods judgement of sinners in this life & world by his church ; the power wherof is not left in any one mans hand , much lesse in every mans , to excommunicat his neyghbour , & then to say , I have but cited him as my self to Gods iudgement . But let vs serch a litle further into this his censure . He gav it to the ArchB . and then eyther he or himself , by his own graunt , was accursed & miserable . If the man be accursed , so ar al his actions which he doth in that estate . Neyther may any Christian hav spiritual or civil fellowship with one so cast out , but must avoyd him , least he partake with his punishment . The sin of Achan in medling with the anathematized or excommunicat thing , brought wrath vpon the congregation of Israel : Iosh . 7. The ArchB . was chief Pastor of the church of England ; he being accursed , al his administration must needs be abominable , & they that joyned with or submitted vnto it , were defiled . Thus Mr Broughton being but one man , & an inferior minister , hath of his own authoritie , cast out of communion from Christ & his church , ( as himself estemeth it , ) from King , Queen , Coūsel & the whol Realm , their Archpastor & metropolitan , without their consent , & if any of them hav since that his cursed estate communicated with him in doctrine , prayer , sacraments , or any other part of his ecclesiastical function , which extended over al the land , they communicated with an enemie of Christ & member of Satan : and if any Bishop or other minister hav received ecclesiastical office from him , they received it from the Divil & not from Christ . This blessing & benefit hath Mr Br. brought vpon his countrie . He saith , lawes kil me for disturbance : but let this his presumptuous dealing be looked into , that thus intermedleth without lawful caling , or any just maner of proceeding to excommunicat the Archpastor of al the realm ; & let men of place mind , whither his disturbāce past & present , deserveth not rather the sword which he so maliciously would bring vpon his neighbour ; & whither I had not just cause to say , that himself would be found to be the wicked excommunicator ? If others should beleev & practise this his doctrine , one man may curse an other , & none shal know almost with whom he may live or walk in communion . For if any man anger his neighbour a litle , ( as I have angred Mr Broughton ) his neighbour may presently excommunicat him , ( as this man hath done me , ) & a minister may curse the greatest man in the land . But now if the Archb. wer not justly & lawfully cursed , then Mr Br. sayth it returneth to the giver ; & then himself hath been ever since that day , & so shal continew til he get out by repentance , a cursed wight , & one that hath given himself over to Satan by wicked excommunication . Betwixt himself & his most reverend Father the curse then doth lie ; & between them let it rest .

The effects folowing his excommunication ar next to be minded . He assured the readers , that they should see the Archb. or himself pay the price . Would he hav men expect miracles by his hands , as if some great plague should folow the man tht he curseth , or els himself ? The word of God teacheth vs to look for no such thing by the excommunication of a whole church , much lesse of one man ; but rather to hope for the sinners conversion & salvation by means of this censure ; or otherwise to leav him to Gods judgement , without looking for corporal punishment vpon him in this life . For God often suffreth wicked here to flourish long , & go down in peace to the grave , when he layeth his rod & strokes vpon his own beloved children . And if he please to lay any judgement vpon the wicked here on earth , yet he reserveth such things to his own secret counsel , & wil not hav them expected from the mouth of man. Let Mr Br. then look how he presumeth thus to limit the Lords judgements betwixt his neighbour & himself , least the evil light on his own head . It seemeth because the Archb. is dead , this man thincketh he payed the price of his curse ; & if himself had first died , the reader must hav judged his curse killed him self . Wel let him beware he curse not many , least some of them do out live him , & he dynig without repentance giv the world occasion to thinck he died accursed , & surely miserable ▪

Yet let th' effects folowing , be minded of the reader as he willed him . For the Archb. as he sayth , confessed his error ; I hope then Mr Br. was not so vnmerciful but to forgiv him , except he count his sin to be against the Holy ghost , vnpardonable . If he forgaue him , & after it the Archb. died ; a man may suppose he died rather vpon Mr Broughtons blessing then his curse ; if any would think he killed him , as himself now often boasteth .

His Bull of excommunication given out against my self , I desire also may be considered .

First he sayth no subject wil dispute , one for al Christians against me : yet he being but one , wil excommunicate me .

2. If I were to be excommunicat , it must be for sin wilfully persisted in ; such he hath not proved to be in me ; neyther wil be brought to prove by Gods word any thing he sayth .

3. Mr Br. being a member & minister of the church of England , I am none of his brethren , nor any fellow member with him of that bodie , which we witnesse against not to be a true gathered & constituted church of Christ . What authoritie then hath he over me , except he be a Pope & claymeth power over all churches ?

4. No false Prophet or antichristian minister , hath the power of the keyes , or right to administer the word or censures of Christ . Such is Mr Br. having received a false ministerie or preisthood at the hands of his right reverend Fathers the Prelates : which ministerie we hav disproved in many writings published ; & Mr Broughton himself wil not & cannot approve his own function .

5. We ar counted schismaticks & out of the church : & of me , he sayth I have given my self to Satan by wicked excommunication . If it be so , I am not within , but without the church already , & therfore cannot be cast out of that communion in which I am not . Now the Apostle Paul & the whol church of Corinth had no authoritie to judge them that wer without , but onely them that wer within ; & God judgeth those without , 1 Cor. 5.12.13 . But Mr Br. in judging & excommunicating me , ( if I be such as he esteemeth me , ) hath taken vpon him more power then the Apostle had , & presumeth to do that vvhich perteyneth to God.

6. That which he sayth to the ArchB . if you deserved it not , it returneth to the giver ; let him apply to himself in this case . If I hav deserved it , it is for sin : al sin must be discouered & judged by Gods law ; & the sinner wilfull . With me he refuseth to debate the matter ; how am I then convinced of sin , or deserv I this censure ? What then shal I say ; shal I wish it may turn to the giver ? Shal I say , As he loved cursing so shal it come vnto him , & as he loved not blessing , so shal it be far from him ; as he clothed himself with cursing like a rayment , so shal it come into his bowels like water , & like oyl into his bones ? I wil rather reward this man good for his evil towards me , & pray God he may find grace repentance & mercie , because I hope he hath done this ignorantly ; if otherwise , he shal receiv the more heavie judgement . For doubtlesse God that wil not hold any man guiltlesse that shal take his name in vayn ; vvil not suffer this great profanation of his name & censure to go vnpunished , except the sinner purge himself by vnfeighned repentance .

As for me , I hav otherwise learned Christ , then to fear the curse ❀ causlesse , or to be affrayd of vain-man , vvhose breth is in his nosthrils . The Lord promised to ✚ Abram , ( vvhose child through faith I am , ) I wil blesse them that blesse thee , & wil curse them that curse thee . And though this envious man like Shimey revile & curse me , yet I say with the prophet , ” It may be the Lord wil do me good for his cursing this day . In him I trust to be hid from the ‡ scourge of the tongue , and from the * juniper coles wherwith this enemy would scorch , & into which he would send me . Yea though his mouth were ( as ” Nebuchadnezars fornace ) seven times hotter then any mans , I wil repose in him that saved his servants from ❀ that flame ; & hath made this promise to every true Israelite , VVhen thow walkest through the fyre thow shalt not be burnt , neyther shal the flame kindle vpon thee . Isa . 43.2 .

Henr : Ainsworth .

Mr Hugh Broughton his other vvritings against Mr Henry Ainsvvorth aforesaid . Articles of vnlernedship obiected to Mr. Ainsworth : shewing that he doth not well to take vpon him a Doctorship .

And first from Aharons attire : afterwards for all Exod. & Ebrew and Greek studies : shewing that he should do better to learne yet 20. yeares , then beeing blind to lead the blind into ditches .

M. Ainsworth was accused that he sayd the Ephod had blew silk , scarlet and crimson , & white silk : where in trueth the coloured was woollen threed : and the white was linen : by the vniversall consent of the Ebrewes who had 1400. yeres open sight and vse of these matters : and in all theyr recordes are vniforme for the matter . Also the best Rabbins of Christians vpon the great Plantine Bible in many places might have forced him to have perceived his blindnes .

Ainsvvorthes aunsvver .

In steed of humilitie he bableth most senseles through a sheet of paper almost all neer written to match the leaves of a forrest in grosse errours by talke : turning Dictionaries , and disputing most senselesly : and after warning , in replie , he thus speaketh .

1. He thinketh that white silk & white linen is all one . So blew silk &c. and blew linen : and he maketh no conscience in having deceived his hearers : & careth not for the Law of leaving open a well into which the vnheedy may fall .

2. Because in private garments , Levit. 19. diuerse stuff is forbidden , he dreameth Aharons Ephod had not diverse stuffe . And will beleve the Scripture rather then all Iewes consent : as though the Scripture expounded the tongue : the Old T. the Heb. and the New T. the Greke .

3. He might as well say Aharons Ephod had no golden thred ; because Levit. 19. diverse stuff in garments is forbidden .

4. For an Hebrew word , Mr Ainsworth dare take against all 〈◊〉 ▪ None of wit will thinke him wise .

5. For a Iewes Law , & open storie , he preferreth hi● 〈…〉 all Iewes that ever handled Moses .

6. He despiseth this lawe , The Scribes and Pharisees sit in the chayr of Moses : So heare them .

7. The Apostles never in termes force , leave the Rabbines skill Mr Ainsworth will be wiser : to what worth all not blind will see .

8. The Lxx. Exod. 28. haue Bysson , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Apoc. alloweth that . Yet Mr. Ainsworth bableth of Tremelie● from whom D. Iunius departeth infinitely : and can be giving counsell forsooth to others to regard a Latin for Hebrew help , where the Apostles damne him .

9. He can teach vs all , English : that white linen and white silke is all one .

10. And by him , silke conteineth linen and the wormes thred , as Hades , heaven and hell . As he knew not till of late , Hades : so not yet the Ephods thred .

This much now : more hereafter .

Of infinit errours in M. Ainsworth , following the Genevah translation & notes for placing the 12. names of the tribes : & for the names of the stones .

The Apoc. 21. translateth all Ahavons 12. stones . There also according to the tribes cariage , the order is given : that Ruben & Ioseph both , lose supremacie , Ioseph for Ieroboam : & Beniamin by right cometh in the first foundation : which Ioseph should have had : Iuda because of our high sacrificer hath the place of Levi , & Levi of Iudah : Symeon alwayes base is reiected into the ninth : & Isachar hath his place : Next of order after all three of Lea cometh Zabulom & sixtly Ruben to come afore the handmaydes sonnes : Then Aser for Anna that shewed Christ present : then Ioseph , that in his Berylls two held 6. & 6. Then Symeon : Then Nephthali for Barack before his elder brother Dan : & he , as by birth afore Gad. By the stones names the tribes are aswell meant as yf their names were engraven into them .

1. M. Ainsworthes translation leaveth this heavenly matter as nothing belonging to Aharons care of Iudgment : which he ware on his brest : or to the providence of Christ for all the tribes storie .

2. The holy Gh. alloweth the Lxx. in Beryll : Iosephs stone : thrise set in the Ephod . Onix hath M. Ainsworth , never vsed by God : as though the new Test : would omit the stone that bare all their names . None of heed taking & lerning would so think .

3. One that took the right course of studie for tongue would note how much Hebrew of the Lxx. or Greek translation , the N. Test : alloweth : & in how much more that followes exactly the principall hea●hen Greek , for an Ebrew terme well knowen : and in how much , the ●halmudiques . M. Ainsworth is as a babe for all this , & never knew 〈◊〉 any such matter belonged to Diuinity studie .

4. Heathen Greek , & the Lxx. in these , Iohn Apoc , 21. alloweth : 1. Odem : Sardius . Rubens . 2. Pitdah : Topaz . Symeons . 3. Barecheth : Smaragd , or Emerauld . Leuies . 4. Saphir : in Eb. & Greek . Isachars . 5. Leshem : Hyacinth . Dans : as the towne Leshem . and by the stones name the parters of the Land knew , that Leshem the towne should befall Dan. 6. Achlema : Amethyst . Gads . 7. Tharshish : Chrysolite . Asers . 8. Beryll , for Shoham . Gen. 2. Iosephs . These eight , heathen have : & the Lxx. in sense as Rabbines would expound Ebrew : & the holy Ghost alloweth them . Wilfull despising of the holy Ghost is flat Atheisme : Blindnes not learning must M. Ainsworth plead .

Of foure Iewels names : altered from the Septuagintaes , Apoc. 21.

Foure names of stones the Lxx. brought , which the holy Ghost reiecteth . Apoc. 21.

Nophec , the stone of Iudah , is Anthrax , in the Lxx. But Chalcedon in the Apoc. as Andreas Caesar thervpon noteh by the order of the stones : And God alloweth Tharg . Ierusalemy : vpon Exod. 28. vvhere Nophec is Chadcedona .

Iahalom , the stone of Zabulon , was Iaspis in the Lxx. Though Iaspe in Ebrew , was Beniamins . God giveth Zabulon the Sardonyx : the hardest next the Diamond , & fit for the notation of Iahalon : named of abiding the hammer & of Beating . Therin the Apostle maketh heathen , as holy , by applying an heathen terme to a strange Hebrew .

Shebo vvas Achates : in the Lxx. and Nepthali was engraven in it . The Chrysoprase is a white achate green on the one side : with a golden list : that doth God bring for the Achat : Apoc. 21. So Thalmudique & Apostolique Greek is here .

Iaspe of Beniamin , hath Apoc. 21. Iaspis : & the sonne last in Birth : but of the first betrothed wife , hath the first foundation .

Hovv far Mr. Ainsworth hath ben from fitting these names : his ovvne hart and his hearers can tell . And all who be not cauterized in hart will confesse that God is much contemned , in that his translation was not regarded . Yet Mr Ainsworth follovving the interlineal of Aria● Montanus , yet refusing him & all of esteeme for wool throd , vvill with saucy malapertship rather cast of all this then confesse how babish hee is for lerning . Yf he dare replie , he vvill shevv himself to be as a man giddy in a tempest : not knovving vvhat to speak , nor vvhat to affirme . He that checketh him , vvill adventure his fame that so it vvill fall out .

And this much to shew what a Babe Mr. Ainsworth vvill shew himself for twelve dum stones : to be as dum as they : or a Nabal , if he plead he may despise the holy Gh. his translation . He is like to be guilty of further errour .

How the Patriarches were to be grauen in the two Berylles : and in the 12. seuerall stones .

Our Geneva , and Church Bible , and Tremelius , in theyr wordes beare this sense that they vvere to be engraven according to their birth : they first vvho first came into the vvorld . It is marveyle that Tremelius vvas so simple . Philo of Alexandria vvho saw the Ephod , placeth Isachar in the Saphir : which by birth Dan should have had . And base Dan should have had in the Saphir , the second foundation in the Revelation : And noble Isachar , the place of base Gad , and the last in the Revelation . Yf Mr Ainsworth will affirme that he rightly fitted the Patriarches to their stones : the writer of this vvill highly renowme him . Yf he missed , he disturbed , Iosuah , Ezek. Apoc. and all light of the holy storie : which chayneth the stories of the Patriarches birthes , & life : and their sonnes possessions , and cariage , and regard from God , all together .

Of Exod. v. 1 . vnmarked .

Exod. Chap. 1. setteth all Leahs sonnes together : and only Isachar & Zabulon move the doubt : vvhither they follow Iudah : or come after the foure handmaids in the stones : The Rabbines in the Thalmud consent , shevv that thence Moses taught hovv by kindreds all together , as the first had seniority of birth , the terme Tholedoth vvas to be expounded . And they savv extreme absurdities , if that vvere not observed .

Of Heathens natiue light for Heroaldry .

Poets Greek & Latin compare Mans case vvith resemblance in Naturall things fit to all iudgmentes . Ouid in describing the Sunnes pallace , observed that : and in description of Slepe , of Envy , and in all his transformations . Moses & the holy Prophets allegories are extremely perfect & pleasant in that kind . And for Aharons attire , the Rabbines , by Naturall heroaldry , and by the Prophets , speak the same , that the holy Apostles doe from God. The vvhite linen , the Helmet or Bonet of salvation , the straite girding of the loynes , Vrim & Thūmim in faith & love , the building of the Temple , & sighting for the Church , & teaching the covenant of salvation meant by a throne holder , like Iasper and Ruby , with a rainebow like a rainebow , and bearing of Gods name in the forehead : these shew in the New Test : what Aharons attyre meant . And most of this have the Prophets , and also the Rabbines . And nether Prophetes the doubtlesse warrant , nor Rabbines , auctours for phrase commonly allowed by the Rabbines , ever took the worme for signification of cleannes . As in Greeke 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Chamerpes earth-creaper , is a name of slavish and earthly affection .

And our Lordes suffrings were taught by Blew scarlat and krimson : fit for blood of al sorts : and white for good successe in iustice . And if he had ben to descend to hell , black should have resembled that . And why no Iron was in the Tabernacle : Plato & Tullie would soone see . Iron , is an instrument of vvarres , not an ornament of a Temple . So where in Daniels Image , warres of 300 yeres betwixt the two legges , Seleucidae & Lagida should be still for Iudea , tossed and scattered on both sides , Iron was a sensible note : and not gold silver nor brasse , to expresse that . He that marketh this may bring the like wit to the twelve stones : how they vvere fit in badges : and shew that he beareth chosen Mispat , the care of right judgment on his brest : and girdeth vp his loines like a man , to fight the good combat of God.

Of Iacobs sonnes by his noble Wife , & base Handmaydes .

Christ , Prov. 8. delighteth to play with the sonnes of Adam . Not with the vvicked : of whom he saith : that it repenteth him , he made man. But in the godly he delighteth : as he wrestled with Iacob : and before shewed him a Lather : reaching from the earth to the heavens : & 20. yeres shewing heavenly favour strengthned the godly Patriark : & after in all varieties was still with him . In such Christ his delight is . So in precious dum stones he speaketh the Patriarkes storie . Of noble Lea , be two vvarriers , two seamen , two statesmen . Of the two handmaides , each hath , a warrier , and a borderer vpon sea . The noble Rachel hath tvvo noble state tribes . Of Leah , Ruben the eldest had his land vpon the enimies : as bound to fight for his brethren . So Symeon , a warrier against Sychem vvas placed vpon Amalek : & gate from Amalek many townes , and did Ruben from the Hagarenes . Dan of Rachels handmayd gate & held Leshem the towne , by vvarre . & G●d of Leahs handmayd , was in a Playn , nere Ruben , bordered vpon the Enemie : that garrisons might warre still with him . Sea-men were tvvo of Leahs , Isachar and Zabulon whom Iacobs tongue placed vpon the middle sea . Aser of Leahs handmaid was placed with them : and Nephthaly of Rachels mayd , held Tyberias sea , a blessing , vpon which Christ vvalked . And Rachels two sonnes had noble glorie , Ioseph in Iesus conquered the land : & his tribes had long glorie : And though Rachel soone dyed for a spice of Idolatrie , in travell : yet Beniamin had the temple in his tribe : And Levi served there in holy vvorke : And noble Iudah built the temple , and long held the kingdome .

The 12. stones , answering the tribes case .

The tvvelve stones are fit : The VVarriers red , or vvith some vvarre-note : the Seamens fit : Iosephs most sit in clear Beryll : and Beniamins in the Iasper : and Levy in the Phoebean Iasper , Ovid. Met. 2. and Iuda in the flaming Carbuncle . Mr. Ainsvvorth his ovvne hart can best tell vvhether he knevv Moses purpose , Exod. 1.1 . to set all Leahs sonnes together : that Dan should have Leshem : or vvanted learned sight to avoyd our ttanslations errours , and to follovv the lerned Rabbines deep skill herein . But I am afrayd the bare narration of this , vvill rather drive him to some saucy malapert raving , then beate any vvit into his vnlerned head : vvho yet vvill needes be geving counsell to others hovv to learne Hebrevv , by impudency to hide his ignorance .

Of Ezech. chap. 28. vsing 9 , of the 12. stones .

Ezechiel telleth of old Chyram king of Tyrus how in David and Salomons tyme he had the vvhole dignity of Israel in Gods people , and holy tribes : and leaveth out only three handmaydes : as beginning of noble , and still ascending : taking in no handmaydes tribe , but happy Asers , his borderer . Nepthali , Dan , God , the three last Apoc. 21 , Ezechiel of force leaveth out : as not obbrading base dignities . If M. Ainsworth had not Rabbines help here : Aharons brest had litle hart from his lerning , & he may say he obscured Exodus , but could not open the first verse , as the Thalmud vvould profitably have taught him the right .

Of Badgers .

Badgers skin our Genevah hath for the tabernacle : But the Bishops amended that into Taxus . It is an ox kind beast , Ezech. 20. whose leather is the best for brave shoes : and not the vnclean . How Mr. Ainsworth quit him self therein : whether he stayned all trope of Ceremonies therin , or playd the man , his owne hart , and his hearers will censure .

Of the Candlestick .

Hebrewes note well , that all the stories in the Bible after the first six dayes of creation , & fall , & seaventh of rest , in mens glorie or shame have relation to the order of creation still calling men to consider that . So in Henoch , Heber & Isaak noble short life , and holy long life : & short by will but long of Gods stay , bare all glorie . & 777 in Lamech : and 600 was sad in Noah : & 6 tymes seaven is often for to teach triall or experience . So 42. yeares after the land was parted brought Chusan a full seaven yeares oppressour : but in the Iubily Othoniel shewed God had his time . The Candlestick had 22. bowles ; 11. knoppes ; nyne flowres : the 42. devoured of two beares : the 42. kild with Ochosia ; the 42. Mat. 1. are lernedly observed for number as not commonly cast . And the Candlestick but by Iewes had never ben marked . And if one dish knop , or flower want , they hold all maymed : as no help to story . Here Ainsworth may bable as he cannot but prate : But if he had conscience as a graine of mustard seed he would not be a doctor .

Of girding about the brest .

Our L. Apoc. 1. was girded about the brest : Ainswoth Exod 28. was to have shewed why ? & by what custome Rabbines there would have told him . But the Bat & Mowleward will teach that which he never learned . They that like of him are like vnto him : & all that put any trust in him . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉

Conclusion .

He cannot as an Ebrician or Grecian in lerned scholes would , grammatically expound one line of ether Testamēt : Such a mate should not befoole all that goe and went 1500. yeres to churches as some yet stand .

To the English company that hold M. Ainsworth of some worth forlerning .

YOu report that Ainsworth taught vpon Exod. 12.40 . that Israel was in Egypt 430 yeares . And one no better lerned then he , would so expound the Ebrew . For Moyses in a matter knowen , would vse a short bravery of speach , that heathen should not brable for 215 yeres spent in Chanaan for 70. soules : & 215 in Egypt for six hundreth thousand valiant men : But left his speach short . Novv if your reportes of M. Ainsworth be true , marke his dulnesse . Cohath , Exod 6. is Moses grandfather . He came with Iacob into Egypt , Gen. 46. All his yeres were but 133. Exod. 6. Amram was his proper and immediate sonne , Exod. 6. He lived but 137 yeres , Exod. 6. Moses was his next and immediate sonne . He lived but 120 yeares . Deut. 31.

133 137 120 390

So Moses should be dead , before the Law was geven , 40. yeares : & all religion grounded vpon Moses should he fables : by M. Ainsworth : vnlesse he turne : as he did for wool ▪ & linnen in Aharons attire . wherein if againe he will revolt , let him confute Arias Montanus folowing the vniversall Iewes consent .

How M. Ainsworth denyeth the New T.

S. Paul sayth , Gal. 3.17 . That the Law came 430. yeres , after the promise , that in Christ all the nations of the earth should be blessed : So Yeres are to Isaaks byrth 25 To Iacobs 60 To his in Egypt afore Pharaoh 130 215 And so of necessitie in Egypt but 215 430 all .

Thus ether M. Ainsworth must eat his wordes or be guilty of reiecting all Moses as a fable : and be as a man forlorne of God : that will be teaching of others being so far from all hope of lerning and wit.

To the company of folk that hold M. Ainsworth of worth to teach Divinity .

1. MR. Ainsw . hath ben reproved for not teaching that the blew purple & scarlat in the Ephod was vpon woollen thred , by the vniversall consent of the Iewes : wherof some recordes vvere 500. yeares old , vvhyle the nation yet beheld with theyr eyes what was done .

Mr. Ainsw . careth not for such a testimonie . S. Luke thought theyr testimony sufficient for Nathans house & for Zorobabels twise : and they who know not when humane testimonies be as strong as need to be , should not teach Divinity .

Arias Montanus & his fellowes who dealt in the great Bible , which turned the Thalmud Dictionarie & all the Chaldy Paraphrastes into Latin , vvhose lerning herein all Christendome followeth , vvere cited against him . But with himself his owne aucthority is more .

Here you must see what such a man is .

2. The white vvas told him to be linen .

He aunswereth that by silk he meant flaxen fine Linen . How well iudge your selves .

3. He taught you , vnlesse his hearers be impudent , that Israel was 430 yeres in Egypt ; as our English translation goeth . So Moses should be dead 40. before the Law : & all his writing should be fables .

Vnthankfulnes .

They who know what long agoe I wrote , & first opened in English : and how he taught the same , never mentioning whence he was taught , & hovv yee most admired him for that , think him an vnthankfull wight , & you very simple .

4. XX yeres agoe , the time of Adams fall , that he fell his first day , was holden a wonder : till I shewed how the Iewes vniversally & many Greekes and old Latines hold that . M.A. could find prayse for that which he never studied .

The vvhole Chronicle , and the setling of the Iubilies , with our Lordes death , & plaine reconciling of the two , S. Math. & S. Luke , and distinguishing of Daniels Beastes & them of Apoc. was not taught vncontrolled , till in my Scripture concent I handled the matters . For this , glory , Ainsw . would take , but give no thankes .

5. He cometh 20. yeres short of Eb. & Greke : That will I soone prove .

6. He thinketh that the Gospell hath a New discipline : The Iewes tell all , all was in the Synagoges before Ezraes time & while Ierusalem stood . All his study here tottereth .

7. His labor tendeth to overthrow this state . Holding no true church to be here . This dealing is stark bad .

8. He knoweth not what the Bible is . He hath suffred you to vse , Math. 1. Iosias begate Iehoiakim , and Iehoiakim begate Iechonias . S. Mathewes true copies have not Ioakim . And the Iewes would swear that God neuer penned the N. Test : if Ioakim were honored there : He that kild Vriah the Prophet , & would have killed Ieremy , & brent Ieremies Lamentations , & was buried like an asse : condemned by the Iewes whole consent , that he is gone to eternall destruction .

9. And if Ioas , with his father Vzias & Amasias , better all then he , be left out , it were strange that Ioakim should be in . Some trifling copier , knowing that he was indeed sonne to Iosias , & father to Iechonias , put him in : not knowing why S. Mathew left him out . The Greke copies far the greater part : & all translations , the old Latin , the Arabique , the Syriaque , the Ethiopian , leave him out . And the drawing of him into S. Mathew , shuffleth the condemned state of the Kinges , to have of theyr company one , among the blessed Private of Nathans house to disturbe the whole argument of S. Mathew & of all the New Test : which teacheth the kingdomes of this world are ful of imperfections . Of this M. Ainsw : vvas vvarned . Then he runneth to a discourse of M. Bezaes fame : as though respect of person might be in examining the truth : & wher Beza condemneth himself : M. A. will speak for him . M. Beza at the last saw & revoked his most deadly errour .

Of 848 margent readings in Eb.

848 Margent readings be in the Old Test : some of our men following Da : Kimchi . praf . to Ios . held them warninges that a word in the text was there , corrupted . The Iewes damned Kimchi of Atheisme for that : & taught him to yeild reasons of the Text & Margent , afterwards . And though Arias was caught once therin : yet in some of his copies that is omitted . By ignorance herein often contrarieties seem to be in Gods word : As 14 tymes where 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Negative & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Affirmative come both : as Exod. 21. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 hath not betrothed her : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 hath taken her for his . When M.A. can tell how the Bible is in both , Gods word , then hold him lerned . Till then let him chose a fitter match to dispute with him .

Of Rabbines vnknowen .

The Ebrew is all lost : saving so much as the Old Test : hath : And these auctors we have that help vs : The New Test : expounding many a thousand word of the Old : wherof I will lend M. Iohnson a Dictionarie compiled by my self : Next the Lxx. Thirdly the Thalmud Ierusalimy : & the Babylonian : the compilers whereof still kept the tongue in theyr scholes : One man after the Apostles dayes ioyned all : But the fragments were from age to age synce Babelended Ebrew . Without judgment herein , a teacher must vse other mens spectacles . Endles millions of hard trickes hath the holy tongue : as fitted to Adams wit to wher vs : where , but for the Iewes , whose millions spent their life to mark short speches , our short life would come short . M. A. despising Rabbines herein shewes himself . Force his short vnsuperfluous aunswer to this . Then for the New T. I will as much charge him .

H. Broughton .

Mr Henry Ainsvvorth his * other ansvver concerning the vvritings aforesaid . An Answer to the Articles of vnlernedship obiected to me by Mr Broughton .

ALthough the conscience of mine own infirmities and ignorāce , who knovv nothing yet as I ought to know , but come far short of the vvisdom of the learned both before time and in these my dayes , vvould stay me from making any answer to these Articles , whose title pretend want of learning only , and are to no other end penned or spred but for my reproch , which I can be cōtent to bear in my bosome : yet because I see many of them to conteyn besides malice , most manifest lies and forgeries ; & to tend vnto the disgrace of Gods truth & discredit of his Church vnto vvhom they vver sent , & vvhom the author vvould vrge to force my direct answer , vvhich he presumeth I cannot make , yea dareth me , & vvill he sayth adventure his fame I will shew my self as a giddy man , and not knowing what to speak ; I have thought it needfull to shevv the vanitie and falshood of these his obiections ; vvhich if my accuser himself vvill not lay to hart , yet others of discretion may easily perceiv .

Of the question about silk .

In opening Exodus , I followed our common translations of silk , to expresse that Aegyptian stuff which is now not vsed nor known amongst vs. For this word , a clamour of error was raysed , and I charged with false doctrine . Mr Broughton affirmed silk to be vnclean & vnlawfull in ceremonie ; and sayd the matter was linen and woollen threed . Of this , some writings passed between him and me , vnto which I refer the Reader . His Articles collected from my writings , are :

1. That I think white silk & white linen is all one : so blew silk & blew linen &c. Answ . I think not silk and linen to be one , but very different things : yet that the Ebrew 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Shesh , and the Greek bysse , may be caled eyther of both without danger of error . This I proved by sundry reasons yet vnanswered .

2. That because in private garments , Levit. 19. divers stuff is forbidden , I dream Aarons Ephod had not divers stuff , and will beleev the scripture rather then all Iewes consent &c. Answ . I obiected against linen and woollen , Gods law Deut. 22.11 . where such garments were in expresse wordes forbidden all men ; ther Moses explaneth the former place of Levit. and I will in deed beleev the scripture , & Moses own exposition , befo●e all Iewish Rabbines that shall teach otherwise .

3. That I might as well say , Aarons Ephod had no golden threed , because Lev. 19. divers stuff in garments is forbidden . Answ . I doubt not of golden threed , the scripture is playn , Exod. 39.3 . But wooll Mr Broughton granteth is not in the text : why then should I be charged with error for not admitting wooll . I shewed expresse wordes in Ezekiel , wher the Priestes might not wear wooll in their administration , Ezek. 44.17 . I granted also God might dispense with that law , Deut. 22.11 . if hee would ; let his will be shewed , & I yeild . Further let Mr Br. affirme & prove that by that law , Lev. 19. gold with linen is forbidden as woollen with linen . His Rabbines ” here will fayl him .

4. That for an Ebrew word I dare take against all Ebrewes . Answ . Not so , but I ioyne with the best that I hav yet seen , & ar most consonant to the scriptures .

5. That for a Iewes law , and open storie , I prefer mine own pate against all Iewes that ever handled Moses . Answ . A Iewes law and open storie to prove silk vnclean , and proper linen and woollen in Aarons attire , hath not yet ben shewed . Tremellius a learned Iew I prefer before his inferiors .

6. That I despise this Law , The Scribes and Pharisees sit in the chayr of Moses : so hear them . Answ . The Scribes and Pharisees of whom Christ spake , I have not yet heard speak against me : much lesse despised Christes law . Let it be proved that they taught such things as Mr Broughton affirmeth , and that they did it according to Moses Law. Let it also be proved that Christ sendeth vs for instructiō to such Rabbines as should come after .

7. That the Apostles never in termes force do leave the Rabbines skill ; but I wil be wiser &c. Answ . The Apostles left the Lxx. interpretors skill in the termes & names of some stones , Rev. 21. as Mr Br. himself confesseth ▪ much lesse did they follow the Thalmud and later Rabbines which have risen vp since the Apostles left this world .

8. That the Lxx. Exod : 28. have bysson 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , & the Apoc : alloweth it ; yet I ●●bble of Tremelius &c. & the Apostles d●mne me . Answ . The Lxx. hav bysson for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Shesh , Exo. 28. they have also bysson for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 buts ▪ 1. Chro. 15.27 . 2. Chro : 2 , 14. & 3 , 14. & 5 , 12. &c. & of Buts the Greek & Latin names of bysse ar derived : We may well think the Apocalyps alloweth this latter ; & also Tremelius to say true . So the Apostles yet damne me not . Neyther have I ever denyed that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Shesh may be caled bysse . Wherin then am I dāned ?

9. That I can teach all men English , that white linen and white silk is all one . Answ : This Article serveth to encrease the number , what differeth it from the first ? I teach no other English then I have learned , & others , I think , with me ; namely that bysse may be caled fine linen or silk ; yet not that these two are all one . Let Scholes & Dictionaries speak for English ; and Strabo for Greek .

10 That by me , silk conteyneth linen and the wormes threed , as hades heaven and hell . Answ . A false collection . I sayd not so , but that silk is a general name as wel for that which naturally groweth , as for that which the worm worketh . Let my former writing be looked vpon .

11. That the vniversal consent of the Iewes , wherof some recordes were 500 yeres old &c were alleged , but I care not for such a testimonie . Answ : Such things I have heard spoken of , but their testimonie is yet to allege ; let Mr Broughtons former writings & proofs bee viewed .

12. That * Arias Montanus & his fellowes who dealt in the great Bible &c. we●e cited against me ; but with my self myne own authoritie is more . Answ . I know not where Arias condemneth silk to be vnclean . He speaketh of wooll following the Rabbines , but nameth not what maner wooll : neyther yet doth Mr Broughton himself , that the strife might be ended . Besides , he sendeth me to Arias about the question of silk ; but blames me for following him in the stones names . Thus vseth he learned men for his own advantage ; if they bee with him , they are more then mountaines , if against him , they are lesse then molhills . I would the Bible might decide all controversies of religion .

Of Israels soiourning in Aegypt .

A false report Mr Br. received against me , that I should teach that Israel was in Aegypt 430. yeres . They that heard me on Exod. 12. & remember my doctrine , can reprove this his vntruth ; and some have already to his face witnessed the contrarie ; yet doth he not retract or call back his slanderous writing . Let him name my accusers touching this , except he will have men think himself feighned it . A large confutation he maketh of this error , that he may bee seen to build castles in the aire . But why doth the man so skirmish with shadowes , and fight where he hath no adversarie ? hee hath poyntes of doctrine vnder my own hand , which he first reproved & I have iustified ; why dealeth he not with them , but foloweth after leasings ?

Of a new discipline .

Mr Br. sayth , I think the Gospel hath a new discipline &c. and all my studie here tottereth . I answer , what I hold of the discipline , as he caleth it , is to be seen in the Confession of our faith & our dayly practise . Against this he hath yet proved nothing , And I doubt not , through Gods grace , but out building will stand , when all Babels towres shall totter and fall .

Of overthrowing this state .

Hee sayth my labour tendeth to overthrow this state , holding no true church to be here , & that this dealing is stark bad . I answer , Mr Br. dealeth like Sanballat , Neh. 6. We have ever sought the good of this state & country , and no way the overthrow or hurt thereof . We hold here to be many true Churches , Dutch & French ; which yet have their corruptions , from which we desire they were purged . Mr Br. can neyther iustifie their corruptions , nor yet would have them amended . This dealing is stark bad ; and his belying of me is no better .

Of the 12 stones .

1. He chargeth me with infinit errors , for following the Geneva translation of the stones names &c. Answ . I followed not that translation in all ; neyther can he prove that I followed it in any one amisse : so his supposed errors vanish into lies .

2. In another place he sayth , I followed the interlineal translation of Arias Montanus . Answ . This vntruth crosseth the former : Arias differeth from the Genevah , if I followed him , how then followed I the other ? neyther yet followed I Arias in them all .

3 Again he sayth , My owne h●r● & my hourers can tell how far I have been from fitting the names . Answ . Thus when he can prove nothing , he would have somwhat from my self . My hart knoweth not that I gav any name vnfit : yet am I not hereby iustified : for in many things wee fayl all : and who am I , that I may not mysse in such things ? neyther hath any of my hearers reproved me for misnaming the stones ; nor this my inquisitive adversarie himself yet convinced me of any one . And now to put him out of doubt , that he shall not need hereafter to fish any more from others , I will shew him whose translation I followed , namely the Apostle Iohns , Rev. 21. of whom I was perswaded in generall , before I knew the particulars that he translated all the stones from Aarons brest to the heavenly Ierusalem . That I followed him , they that heard me comparing Moses & him together , can yet remember & witnesse . That I might most safely follow him , none of grace will deny ; yea mine adversarie himself approveth it , & so condemneth his own malicious hart & slanderous pen.

4. One particular name he chargeth me with , as that I had the Onyx , never vsed of God. Answ . This also is vntrue . I gave not the name of Onyx vnto 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Shoham for these reasons . 1. because no Onyx is mentioned in Rev. 21. wher 12. stones are reckned . 2. Because I found the Greek of the Lxx. on Exod. 28.20 . to translate 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Beryll for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Shoham . 3. Because I saw the Chaldie paraphrase to have also 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 burla , the Beryll . 4. Because in the last edition of Pagnine Thesaurus , I found for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Shoham , the Arabick to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Al belór , which seemeth by transposing of letters to be the beryll . Wherfore I taught it to be most probable that the Onyx in our English Exod. 28. was the Beryll , in Rev. 21.

These charges I found in his papers , and do now openly deny them ; let him prove the contrarie against me if he can ; or els be ashamed so to traduce me without cause . His other things about the stones names & applications are but presumptions & surmises of his own head , thinking that I did not or could not open them aright . How I applied them he cannot tell , neyther shall he be told for me , vntill I see in him more Christian affection : though I care not if he knew every particular . When he hath quitted himself of these vntruthes , or repented them ; let him proceed to other matters , so as he will directly affirme & bring due proof of his words . The like I answer for his other insinuations of the Badgers skin , Candlestick &c. They are but wiles , wherby he would withdraw me and his reader from the other controversies of Prayer , Excommunication , & Idoll temples , which himself began , but would now shift of with these new matters . Some things he hath which concerne me no more then any other men , yet coming in his way he sends them out against me , that the shew of them may delude the simple . He run̄eth into the genealogie Mat. 1. & causlesse blameth me , who never opened that scripture in the church . He speaketh of a discourse , that I should run into of Mr Bezaes fame , wheras I never mentioned so much as his name in any of my writings , nor wil be drawen to medle with other mens controversies which belong not vnto me . Onely this I say , Mr Broughton might get himself grace better otherwise , then by seeking to disgrace other learned men for their infirmities , that the best ar subject vnto .

As for my vnlernedship , as he caleth it , be it never so great , yet is it no preiudice to the truth , which the most vnlerned may through Gods grace professe & walk in . Learning I have none to boast of ; it is ynough for me if I may know Christ & him crucified . Notwithstanding let the reader mind that though he shooteth his arrowes at me by name , yet his reason reacheth vnto al other men whom I acknowledge to be far my superiors in learning , as Tremellius , Iunius , the 70. Greek interpreters , Arias , Pagnin , Vatablus , all translations , Latin , English , Dutch , French , all Dictionaries , &c. seing none of these agree in the stones names with Mr Broughton , & therfore are by him indicted of vnlernedship , that himself alone may be Doctor of the world , when as he hath not yet taught his own tongue to speak truth and absteyn from lies , as these reprochfull papers given out against me do witnesse , Vnthankfulnes I never shewed to him or any ; but have spoken and thought better of him then now I find he deserveth . If he have published his workes to be praysed of men . Christ hath told him ‡ he hath his reward . I wish he may repent of his evils intended against me & others without cause . And that we all who professe the Lord Iesus , may add vertue vnto faith , and remember what God hath sayd vnto man , Behold the fear of the Lord is wisdome , & to depart from evil is vnderstanding . Iob. 28.28 .

Henr. Ainsworth .