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 coÌ„demneth 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 SataÌ„ a part of his childreÌ„s 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 occasioÌ„ 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 AbrahaÌ„ 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 mentioÌ„ 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 excoÌ„municating 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 corruptioÌ„s 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 Iuniâ—â— 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 thâ—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
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 mâ—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 â—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 â—â—â—ed but false doctrine The commaundement of Christ doth plainly refute it Mat. 18 15-17 where he willeth that our brethreÌ„s sinÌ„es 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 judgemeÌ„t 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 CouÌ„sel 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 disturbaÌ„ce 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 Tremelieâ— 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 heaâ—hen Greek for an Ebrew terme well knowen and in how much the â—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 Ariaâ— 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