CERTAIN questions Concerning 

1. Silk, or wool, in the High Priests Ephod.  
2. Idol temples, commonly called Churches▪  
3. The form of Prayer, commonly called the Lords prayer.  
4. Excommunication, etc.    
Handled between Mr Hugh Broughton remaining of late at Amsterdam in the Low countries.  
And Mr Henry Ainsworth Teacher of the exiled English Church at Amsterdam aforesaid.  1. Thes. 5.21. 
Try all things: keep that which is good.  
1605.   

To the Christian reader, grace & peace from jesus Christ our Lord.  
THere came lately to my hands diverse writings, controverting sundry points of religion. The occasion of writing them, was, the contradicting & spreading abroad as erroneous some doctrine taught by Mr Ainsworth one of the Ministers of the English church at Amsterdam: The exception arising, as it seemeth, from Mr Broughton or a book of his lately set out touching corruption in handling of religion. Now of these writings, there were some, both from the one & the other that wrote them committed unto me for the delivering of them, and (if I would) to take a copy. By reason whereof, as also considering that this controversy concerneth diverse points of Religion profitable to be observed; and both parties (I take it) being willing to have them seen and duly weighed of any: I have thought it good to publish in print all the writings that hitherto have passed from one to another, not doubting but it may much further the truth And bring glory unto God. And now I desire both the Authors to take this my doing in good part, and thee (good Reader) indifferently to read & equally to judge of the matters here controverted, as thou shalt see the truth by either of them to be proved unto thee. Farewell.  
Thine in Christ, F. B.   


Mr Hugh Broughton, in a book of his to the King, lately set out, concerning corruption in handling of Religion, writeth thus: Of Aaron's Ephod.  
Our translation giveth to the Ephod blew silk, purple, and scarlat, & white twined silk. The jews universally hold that wool thread bleew and purple and scarlat, and white linen, and golden plates cut as thread, made the cope: not the unclean worm: and they will & may well hold us Bats & Moulwates that cannot see that, for the tongue and ceremony, by their so plentiful and agreeable writings. And of touching a worm, thus they write: 
* jerusalemy Thalmud, fol. 65. col. 1. v. antep.  If a worm be in a man's hand, though he wash himself in the waters of Siloam, or in all the waters that God made, he shall not find absolute cleanness. Now the worm, unclean, by Ceremony, might not be in Ceremony figuring holiness. This error our reverend Fathers will amend.   

Mr HENRY AINSWORTH HIS writing concerning this question: WHither the High sacrificers attire were made of silk or of wool.  
THat they were not made of silk, this reason is alleged: Because the worm (whereof silk cometh) was unclean by ceremony, & therefore might not be in ceremony figuring holiness.  
And to prove they were of wool, it is said; That the jews universally hold, that wool thread blue & purple & scarlet, & white linen, & golden plates cut as thread, was the matter whereof those garments were made.  
But unto the former it may be answered;  
That though it were granted to be worm-wrought silk, yet it need not be counted unclean because the worm was unclean: for unclean creatures whiles they were alive defiled not a man; but the eating of their flesh, or touching of their carcases being dead. Levit. 11.8.11.24, 31.41. Deut. 14.8. And the jews used the service of unclean beasts continually, as of horses, asses, camels etc., without pollution. Now seeing God's law limiteth their uncleanness in these two points; how may we extend it further?  
Again, the Bee was by ceremony unclean, Deut. 14.19. yet the honey which she gathered & wrought was not unclean, either to touch or to eat.  
But if it be granted, that the silk as it is first taken from the worm, is unclean; yet it followeth nor, that after it is washed wound & woven by art of man, that it should continue unclean still: seeing that the hair of unclean beasts when it was wrought into cloth had no uncleanness. The camel was unclean, Deut. 14.7. yet joh. Baptist wore a garment of the hair. Also the Elephant, yet Solomon made a throne of the tooth, 1. king. 10.18. And it is held of the jews, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that the bones, teeth, skins, hair etc. of unclean beasts are in such use excepted, and pollute not a man. Why then should the work of the silkworm be always unclean?  
If the silk which the worm maketh be unclean, than the flesh blood & humours of worms & other like creatures, must needs be holden unclean likewise, & so the use of them forbidden about the sanctuary as well as the silk. But the jews do some of them hold those colours mentioned Exod. 25. to be died in the blood of worms. as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Techeleth, which is translated Blue, they say was wool died in the blood of a worm called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hhalazon. And it is known that purple is usually made & named of the liquor of the 
Plin. lib. 9 ●. 36.  purpur & Murex, which are shelfishes, & therefore by the law unclean. Deut. 14.9.10. and scarlet of the grain called 
† Dioscorid.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is more than any subject to breed worms, & is therefore 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 all wool groweth not on the sheep's back, but some is gathered from plants, as cotton wool: so is there some kind of silk that groweth, as the Bysse of 
* Ezek 27.7.  Egypt, finer than linen, and silk grass in Persia & other countries. And if it were such that was used about the tabernacle, than was there not that impurity in the stuff which is affirmed.  

Unto the later point it may be said,  
That the jews which with so general consent make woollen thread died into those colours, & fine linen, & gold, the matter of those ornaments, seem herein to go against the plain law of God, which forbade that a man should wear any garments of diverse sorts, as of linen & woollen together, Deut. 22.11. and how is it like that God would then have 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 showed that God would & did so dispense, which willbe hard to show from scripture, which mentioneth the die & colour only, blue, 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 woollen. Thirdly if we consider, the end of those ornaments, which were 
” Exod. 28.2.  for glory & beauty, and the commandment 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 than woollen.  
Moreover, touching the opinion of the jews, of pollution by a worm, it seemeth rather to savour of the Rabbins superstition, then of sound religion, & to be without approbation of scripture, of other learned men, or of themselves. For whereas this position of theirs is alleged out of the Thalmud. If a worm be in a man's hand, though he wash himself in the waters of Siloan, or in all the waters that God made, 
” 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  he shall not find absolute cleanness: First, God's law maketh no other uncleanness, then by eating the flesh, or touching the dead carcase▪ as before is showed. Again of worms, the jews them 〈…〉 that their R●bbi●● s●y the 〈◊〉 that a● found in dates etc. are not forbidden (to wit, to be eaten) because they creep not upon the earth. If this be true (which I affirm not) how should the worm in a man's hand, which creeps not on the earth any more than the other, cause so unclensible pollution, & that by touching only?  
As for other learned men▪ they seem not to discern any such uncleanness in the silk of worms. Tremellius being himself a learned jew, together with junius, constantly translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Shesh) Exod. 25. (which we call fine linen) linum xylinum. And this xylinum▪ 
” Lib. 19 c.  Pliny (from whom they take it) writeth to be sponn of the Bombyx 
* Bomby● properly is the silkworm, but may be here t●ken for silk, the efficient cause for the m●ter.  or of the worm, in the fruit as it groweth. Note also that the said junius taketh the silk worm to be a clean creature, & therefore the (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Solghnam, which we call Solean, and God permitted the jews to eat, he translateth bombycem, the silk worm, Levit. 11.22.  
Marcus Marinus in Arca No, of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tolaghnath (translated scarlet) which signifieth properly a worm, saith, because that of the threads of the bombyces which be worms, silk is made, therefore is this name elegantly used for silk.  
Munsterus upon the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 techeleth saith, that the jews expound it to be (sericum) silk.  
Vatablus upon Exod. 25. caleth the scarlet sericum coccineum siv●●occo tinctum, scarlet died silk. Of like judgement are Pelicanus, Lyra, and others.  
Arias Montanus 
” In sacr. appar. in▪ A●ron.  saith tha● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tolághnath is the same that the Ancients call Murex, and that of the blood of that shellfish, & other things mixed, clothes were died.  
Forsterus on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 techéleth saith, men write of it to be a worm whose humour is of yellow colour.  
To conclude, it may seem as probable to be but one stuff, even the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shesh, that is fine white linen (or 
* If with Tremellius we take this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shes●● to be xylinum, of it was a very white & soft stuff, whereof the priests of Egypt used to make their garments. Plin. ●. 19 c. 1.  like thing) died into the foresaid colours, as to be linen & woollen, & more agreeable to the law of God, which forbade linsey wolsey▪ Or, we may understand by wool, such stuff as groweth upon plants etc. as Pliny caleth that xylinum aforesaid by the 
” Lib. 19 c. 1  name of lanugo, a fine mossy wool, & the trade which the silk men S●res used, he calleth 
† Lib. 6 c. 17  lanicium, woolwork or cloth making.  
Also the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (tsemer) is a common name of all wool, even such 
” Avenariu● on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  as groweth on trees.  
This for the present, till better assurance of the contrary.  
Henr: Ainsworth.    

Mr Broughtons' Reply.  
MR Ainsworth, a tedious writing I saw: and senseless. If you check a thing in print: wit would bid you do it in print. 3000 years Ebrewes you will teach Ebrew: Arias alone might teach you. and you confute yourself: Silk you were said to defend. from that you flee: and babble by-matter from your own head: and dream of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to help your turn: as though all jew 3000 years should be overraught by Mr Ainsworth. The text might alone have taught you: in naming 3. colours: without the stuff: and linen: as an other kind. white is our addition. But Egyptian linen is white of itself: and that addition is more of ourselves then of the style. And wholly you show unspeakable unlernedship that guess against 3000 years study of an whole nation for matters used 1400 years openly in their common weal. Your writing shallbe showed to many that many may tell how far you are from all judgement: and how you cross and weary yourself. And when you number the commandments: you should have told whom you followed: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Maimony. But belike you never saw them: only Munster. Know now all agree not in the particulars: though they make the same sum. If you mean to confute my book: put a style promising so much: and follow it logically: without idle citing of men to by-purposes: and I will print your words and a reply.  
Broughton.   

Mr Ainsworths Answer. To Mr Broughton, Grace & truth.  
IF my writing, Mr Br. seemed so tedious & found so little favour in your eyes, I marvel not: that which is read with ill will & prejudice, both of cause & person, is ever ungrateful. Good cause I had to do as I did: for whereas heretofore when I opened the book of Exodus, & spoke of the stuff of the curtains, & high priests garments, I showed the Shesh or Bysse to be a thing they had in Egypt (from whence Israel came) finer then our linen, which we might call silk or fine linen as our translations go: And finding no cause to alter the name, I followed still our wont English▪ This now of late hath been imputed to me for error, & it was bruited far and near that I had taught false doctrine, touching this matter of silk. Neither was the reproach upon me alone (which I could have borne in silence,) but upon all this poor church of Christ with me. Further when I met you at the printers, & had by occasion some little speech hereof, it was after reported I had yielded & revoked mine error. Hereupon I thought it needful (for staying of false tumours) to giv out that writing. In it, I only 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 unclean by ceremony. 2. That it was linen & woollen, because the jewish Rabbins say so. Of these points I wrote what I saw, not inveighing against any man's person, though I was not ignorant from what fountanie those waters flowed. For this writing you reproach me, who rather should have instructed me with 
2 Tim. ● 25.  meekness if I had miss. Touching the controversy, notwithstanding that which you have written, this now I say.  
1. That I am still of judgement, it is neither error nor corruption in religion, to keep the common name of silk: seeing that we in English, name linen of linum flax, and silk of seri●um; and Egyptian bice, (for which we have no proper name) we call both fine linen and silk, & have so been taught from our infancy in schools & dictionaries; and therefore whither we follow the old translation white silk, or the later Geneva, fine linen, it skilleth not. And to conclude because it was silk that it was silk of worms, hath no better ground than their assertion which say the fathers were in Hell, because they were in Hudes, seeing silk is a general name as well for that which naturally groweth, as for that which the worms make.  
2. Moreover▪ that worm-wrought silk was unclean, or might not be in the tabernacle, I yet see not, for the reasons alleged: if by the law of God it can be showed, I am willing to yield.  
3. Or that the high priests garments were of linen & woollen (taking these names properly as we English men understand them) I dare not yet assent; until it be proved God did dispense with his law, as you in speech said he might do, which we all grant, if he would. And I chose rather to rel● upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Linsey-●sey. ●ut. 22. ●.  or any one word of God, than a thousand of men: & hope I have chosen the better part, which shall not be taken from me.  
Length of time, will not prevail against truth, yet that these things were so holden & used of the jewish nation 1400. years in their common weal, I will believe when I see it proved; and unto any just proof I am▪ willing to yield, but by great words will not be moved.  
The text you grant, nameth 3 colours only, not the stuff. So then wool is not in the text. But linen you say is named as an other kind; and white is an addition more of ourselves then of the style. But that white is a necessary addition is very probable unto me, seeing that the same word Shesh is the name also of white Parius or Alabaster, which agreeth nothing with Bysse save in colour only; and it is thought they both had the name of white shining brightness, such as the scripture 
Rev. 19 ●ith cha.. 18. & 6. ●.  showeth bice to have.  
And in the first place that God specifieth the things to be made hereof, he commandeth ten curtains of [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] shesh [that is, fine white-linen] twined, & blew & purple & scarlet. where that one stuff Shesh is first named, which was naturally white, and three died colours after, which though they be substantives at used for adiectives, as elsewhere 
●xo. 26.1. He●t. 1. & 8.15.  whiteness is put for white, & may well be referred to the first named stuff. Neither herein take I upon me to teach all hebrews Hebrew, but do learn of a learned Ebrew Tremellius, of whom others (if they will) may learn also. But about such matters and names of things to us not well known, men will alway differ in judgement, neither will I contend.  
Though I named not Munster, which set forth that jews book of the commandments, yet seeing you perceive I followed him, you might as well have meddled 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 shall I. Show 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 shall suffer with patience. This comfort I have in myself, that in this & all other things I seek after truth and peace, which God grant me to find.  
He that wisheth you well Henr: Ainsworth.   

Mr Brough. his Reply.  
IF you were mistaken for the Equivocation of silk, wit would you should have opened yourself: seeing our Copes imitating Aaron's ephod, have the silk of the worm.  
Touching the worms silk, & for uncleanness in Ceremonies, and yet the same leeful in civil life: as Musk, for which Rambam is taxed in handling Aaron's oinctment▪ I would advise you rather to read Hebrew treatises, then to hope for men of leisure to show your wandringes. Specially being so unthankfill as you are▪ and so far from hope of truth. Your judaism, that condemn all our Christian churches as godless buildings, hath lost all right of disputing. So your befooling of saying the Lords prayer, according to the express commandment: and making phrases of words: to mean matter of such effect: and your excommunicating for Baptizing in the Dutch church: these desperate Athean parts tell others, that you are not a church but a synagogue of Satan.  
The 1400. years experience you would have proved. O wise Chronicler. If you can prove any one year to have diverse thread in the Ephod: then M. Ainswoorth shallbe the man, and wisdom shall die with him. Rabbins since Ezra have records uniform. Your threatening what you will not believe, is a ridiculous confuting. I know you believe little aright.  
Your distinction for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the stone, argueth a stony understanding who would think of the marble here.  
For the Curtain stuff, Tremellius would not refuse the Rabbins. He knew Moses spoke short: as being present to open his mind: and the records in a learned common wealth should still continue. But he that cannot examine Tremellius when he misseth, or hitteth, should be quick to hear and slow to speak. Rancorous biting beseemeth none but the synagogue 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 senseless are you that think I might hit rightly with ease, upon the matter: or soon teach one as you are: or honour a wicked excommunicatour, and blasphemer of the Christians, and their Church? And your thankless heart that knoweth that the best glory of your studies hath been a theft from my books: without mentioning the author, should not seek my help.  
If you sought truth you had long ago followed a better study. Your own heart can tell you that in differing copies you cannot tell what the Bible is. And for Tremel. whom junius checketh, thrice, and himself, & would have yet once, but for prevention by death, you that will send others to him, show your simplicity. The LXX allowed by the Apostles for much as for Ex. 28. are better. For Greek, tell why Beza 7. times or thereabouts checketh himself, and then adventure to dispute. Now your blindness breedeth saucy malepertship.  
Peace you hate most deadly: that revile our holy buildings: and befool all Christendom for 1500. years. and so for the lords prayer: and give yourself over to Satan: by wicked excommunication.   

Mr Ainsw. his Answer. To Mr Broughton, Grace & sobriety.  
HOw well you have justified either the unjust reproach of me, or your blame of our English translations, touching the question of Silk; & how sound you have proved linen & woollen to be the matter of Aaron's garments, or worm-wrought silk to be unclean & unlawful; I leave it to the judgement of the discreet reader that shall see your writings. As for myself, I rely not upon any man's authority, 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, & understanding to the simple. By it I learn, that there grew 
* Exo. 9.3.  flax in Egypt, of which linen properly is made; & that Shesh was an other stuff, which the nobility of Egypt 
‡ Gen. 41.42.  wore in honour; whereupon I gather, it excelled our linen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Techeleth which with us is blue silk, with you blew woollen, I find was the attire of then 
” Eze. 23.6.  Princes of Assyria & other nations; and with it & Purple, the heathens 
† jer. 10.9.  adorned their images of gold: Scarlet also was matched with 
❀ jer. 4.30.  golden ornaments, which argueth these things to be neither common nor base, but rather as the scripture calleth them 
* Hest. 8.15.  royal attire. In the Lord's Tabernacle I see the broidered curtains to be made of this Shesh, which was naturally white; and 3. other colours, which reason will teach were suitable to the same. Now what likelihood there is that the 
‡ Exod. 26▪ 6.4.  golden taches should be fastened in loops of blue woollen thread; or the glorious breastplate, should be tied to the Ephod with 
” Exod. 28.27.28.  golden chains & rings, & with blue wool; or that the 
✚ ver. 36.37.  pure golden plate with the holy graving upon it, should be fastened to the mitre of Shesh with blue woollen thread rather than with silk, (unless 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 controversy.  
It is yourself that fail in the equivocation, though you will not acknowledge it; for when the translation giveth Silk, you conclude it to be of the worm: & now, to help yourself flee to the Copes, as if the Bible had been translated out of the Pope's wardrobe; and the interpreters had not looked to Moses text, to express it in English, so near as they could, by terms familiar to our English nation. Neither yet show you by the law of God, the silk of worms to be unclean, but refer to the reading of the Rabbins for proof of it & other your assertions.  
If it be granted worms silk was lawful in civil use, why may it not with as good reason be held lawful in ceremony, as linen & woollen, which in civil use was 
” Deut. 2●. 11.  unlawful? or why should the worm, more than the purple fish which was unclean seeing it had not 
* ●●v. 〈…〉  sins & scales, be shut out of the tabernacle? Or why excepted you against Silk, more than against our Englishing of Tachas the Badger, whose skin covered the Sanctuary, though the flesh was never 
Lev. 1. etc.  used in sacrifice, neither is it reckoned among the clean beasts, (Deut. 14 4.5.) for civil use, nor will easily be proved to be clean, if it were such as our Badger, howsoever the Rabbins hold it to be a clean beast, and I will not deny it.  
And now that I have seen your proofs, & we are come to this issue, I will freely confess what is the greatest thing that hath moved scruple in me, concerning this matter of wool. The Apostle Hebr. 9.19. speaking of sprinkling 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 well gather from the like sprinkling otherwhere, as in Lev. 14.4.6. where the hebrew being only Scarlet, we are taught by the Apostle to understand in that place, Scarlet wool, from whence it may be conjectured that all the Scarlet about the Sanctuary was wool also. But withal I have minded, that Scarlet is general, & may be applied to all stuff so coloured, whither wool, as in this place; or other thing, as is like of that scarlet cord, Josh. 2.15.18.21. & that wool being fittest to sprinkle with, was here used. Again it is uncertain what wool it was, seeing that beside the wool of the sheep, the fruit of the Xylon & other 
” Lanigorae, & laniferae a● bores. Plin l 12. c. 10. & l. 13. c. 14.  wool-bearing trees, as Pliny caleth them, is wool also; & is so named of 
* Theophra. l. 4. hist. plan. c. 9 Pliny. Calapinus on Sericum & on Gossipium where he caleth it both lana & linum. wool & linen: having himself seen the thing grow.  Greek & Latin writers, yea (Sericum) silk itself is so called. Now Tremellius maketh all in the Sanctuary Xylinum, & so, in this understanding the blue purple & scarlet might be wool, & josephus with other jew that call it wool may be defended: & the rather seeing the stuff was died before it was spoonn as appeareth Exod. 35.25. And this is all the probability for wool that I know in the Bible; which yet is far from proving the points before handled; that such a diverse mixture was in the Priest's garments, or that worms silk was unclean; & much less will it condemn the translation of silk in general.  
From the matter of Silk, you turn to other contumely & reproch-charging this congregation of which I am, to be no church but a synagogue of Satan: & that for 3. causes. 1 Our condemning all your Christian churches as godless buildings▪ this you call our judaism, & say, it hath lost all right of disputing. 2. Secondly, our befooling (as you wisely speak) of saying the Lords prayer according to the express commandment, & making phrases of words to mean matter of such effect. 3. Thirdly, our excommunicating for baptizing in the Dutch church: and for it, you call me a wicked excommunicator, & say I have given myself over to Satan.  
Unto these points (passing by, for the present, the venom of your tongue) I answer. We witness against the corrupt & false estate of your English Cathedral & parish assemblies, 1. as not being a communion of Saints, a people called & separated from the world, & brought into covenant with God; 2. as not worshipping him aright in spirit & truth according to his own law, but after human inventions; 3. a● not having the ecclesiastical regiment & ministery prescribed in Christ's testament, but an other received from the Roman Antichrist. Of these & many other your particular transgressions derived from these, we have published our proofs & reasons in the Confession of our faith, & sundry other treatises: against which, if you have aught to object, or can any way defend your church's estate, you not only have liberty but may get yourself credit so for to do. How is it then, that you leave these main matters, & meddle with one particular of the Temples; which howsoever they be evil, yet we think your priesthood & service in them set up & used, are much worse. But if they be too bad for you to defend, and the Temples, you think, will more easily be justified; we are content you shall take your choice, so as you will add doctrine to your lips, and prove by God's word that which you affirm. In this your writing you have neither convinced us of judaism, nor warranted your Temples by any law of God; only we have your bare word, caling them Christian churches, & holy buildings, and the old Popish argument of antiquity & hundreds of years. But for this latter, I leave you to try your title with the Papists, who challenge 
* 〈◊〉 supp. to the king▪ reason of relig. 6. & 15  your churches, & many other things as being their right, & by them erected. And for the former, I refer you to the scripture, which condemneth the antichristian worship, for idolatry and 
‡ Rev. 9.20 2 Chro. 11.15.  worship of devil's, and maketh Babylon 
✚ Rev. 18 2  the habitation of devil's; and hath 
❀ 1 Cor. 10.20.21.14. 1 joh. 5.21  forbidden us all manner communion and fellowship with devil's or idols; or retaining & using any monuments 
* Exod. ●3▪ 24. Deut. 7 25.26. Isa. 30.22.  of their abomination; and draweth their 
‡ Deut. 12.2.3.  places within this compass as well as their altars & images, and warranteth us not by any law or example of the Prophets or Apostles to use such idol houses for God's worship, which are appropriate to the worship of Satan, & a part of his children's devotion. It remaineth then upon you, to justify the use of these Massehouses, & to discover our error (if such it be) that reprove & condemn them.  
Touching prayer, we hold it to be a pouring out 
✚ Ps. 62.8.  of the heart before God, by making requests or giving of thanks according to the present need & occasion; through the help & working of the 
* Ronvere 8.15.26.  Holy ghost which God hath shed into the hearts of all his children. We find that all the holy men of God, used thus to pray in the spirit, without reading or saying by rote any number of words, & have plentiful examples hereof in 
❀ Gen. 15. 2● 8. & 17.18 & 24.12.27. & 25.21. & 32.9 Exod. 5.27. & 32.11. Ios. 7.6.7. 2 San. 7.18. & the book of Psalms throughout. 1 king. 8.22.23. 2 Chron. 14.11. & 20.5.6. Neh. 1 4.5. & 9.5 ●. Dan. 9.3.4. etc.  Abraham Isaak & Israel, Moses & josua, David & Solomon with many other Saints. We find it promised, that at Christ's coming, the spirit should be more plentifully powered upon the church, even the spirit 
” Zech. 12.10.  of grace & of supplications; which he graciously performed both 
† Mat. 6. Act. 2.  by doctrine & spiritual gifts wherewith he furnished his disciples; who accordingly 
✚ Act. 1.24 & 4.2  prayed, not with prescript words, but with such as the spirit gav them to utter, God 
❀ Ps. 10 ●●  preparing their heart, & bending his ear. According to these rules & examples in scripture we offer up our prayers in faith; acknowledging that form, called the Lord's prayer, to be a most perfect pattern given for our instruction; & that it is lawful and good to use any of those or other words of scripture fitly applied to our present purpose. This you profanely call our befooling of saying the Lords prayer, and like not, as it seemeth, of such praying, but would bind us to the saying over of those very words, without showing any proof by doctrine or example for that you say, save that you mention only th'express commandment. As if we might understand any commandment contrary to the Analogy of faith, & whole tenor of the scriptures. It is the true meaning of God's oracles that must be regarded. Otherwise we know the Papists, have as express words 
* This is my ●odie. Mat. 26.  in show for their real presence in the Sacrament, & think they have as good warrant from Luk. 1.48. to say the Ave Maria, as you for the Pater noster. But if you will needs understand & require a pronouncing of those words in praying, seeing the commandment is general for all times & persons; you must first cast away your own popish leitourgies where you teach men to say other words, & by which you check the Lord jesus & his spirit, taking upon you to giv laws & forms for prayer, other than his Testament alloweth. You may as well reduce preaching to the reading over of the 10. commandments, 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 shall do well therefore better to approve of your own doings, & to convince ours by the word of Christ, before you persuade people to your custom, & speak evil of the way of truth with such bitterness.  
For our excommunication I answer, 1. That myself alone never excommunicated any, but together with the church whereof I am, in the name & by the power of Christ, who hath 
* Mat. 18.17.18. 1 Cor. 5.4.5.13.  given us this charge and authority to cast out from amongst us all wicked persons. This have we done to diverse, and God hath confirmed it in heaven, & we have seen it with comfort, in the conversion of many, & hardening of others that they have grown worse & worse. 2. And where you charge us with excommunicating for baptizing in the Dutch church, we in deed mislike the faults that are in this Dutch church about baptism, & will not suffer our members that have joined in covenant with us, to run into those 
‡ Luk. 17.3 ●ev. 19.17.  iniquities, or partake with them, (though we have not hitherto cast out any for this particular you mention, but for other transgressions that deserve cutting of, as we by God's word are ready to prove.) But if you will take upon you to defend the corruptions of this Dutch church, in baptizing the children of them that are of no church, & their other transgressions in their constitution, government, worship etc. whereof we have admonished their overseers, and which things are published in our answer to Mr Iuni●●, and are neither amended among them nor approved by him or themselves, we are willing to hear what you can say, & when you have justified them by God's word, then may you justly blame us for condemning them.  
But more cause have you to look to your own practice about excommunication th●n thus to revile us. You gav out the curse 
* 1 Cor. 16.  Maranatha against your right reverend Father in God john Whitgift Archb. of Cant. and vainly boast that you killed him. Who hath committed that censure unto you, & by what authority proceeded you against him? Ar the keys of the kingdom of heaven put into your hands alone? and will you take unto you papal power? Unless you can approve of your actions by the law of God, it will be found that yourself are the wicked excommunicatour.  
You call me a blasphemer of the Christians & their church. I require proof of your accusation▪ show in what words or writing I have blasphemed any Christian: if you can not; bethink you what will be the reward of lying lips.  
How vain 
* jam. ●●. 26.  is your religion, that refreyn not your tongue, but let it loose unto such vituperie and despite? taunting & disdeighning them that never did you evil; twiting other learned men that have so well deserved of the church by their writings, expecting thanks you wot not for what; & affecting popular praise. Know you not 
‡ jam. 4.6.  that God resisteth the proud, & giveth grace to the humble? How contrary are you to Christ, who 
✚ joh. ●. 4.  received not praise of men? & how can you believe aright in him 
❀ vers. 4 ●  which seek honour of men, & not the honour which cometh of God alone? And for your persecuting of this poor church of Christ, making us the mark for your 
” Ps. 120.4  sharp arrows, & thinking because we are despised of the world, that you also may tread us under your feet, be sure the Lord will bring you unto judgement.  
As for me, I never expected honour from you, I know the 
* Pro. 29.27.  upright of way is abomination to the wicked, I account it my honour to bear evil men's reproach. The best glory of my study, is to know Christ & him crucified, & to be made partaker of his sufferings that I may reign with him. And behold in this your reproachful writing, I see how he is crucified again in his members, whipped with the scourge of the tongue, & pierced with nails & speers, even bitter words: for which I wish you may find repentance, & mercy with the Lord, otherwise I leave you unto his rebuke, who will reward you according to your works.  Prov. 11.12. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
Henr: Ainsworth.   

Mr Brough. his Reply. To Mr Ainsworth, consideration of his desperate & Satanean condemning of all Christians.  
ONe Hebrew sentence in your long writing was from God: to make you, as all heretics, damned of yourself. He that despiseth his Neighbour, wanteth wit. You that cannot tell whether the Hebrew characters were all in the two Tables, as now we have them; nor whether the vowels were aequaevae with the consonantes; nor how to express the Hebrew sounds: as why Bosor, s, for v, 2. Pet. should be Balaams' father; nor dare determine why joakim is left out, Math. 1. as your wisdom is charged: & despise all Christendom, must needs be counted witless. Your doings show that. I accuse you that you put coloured silk for coloured thread; & white silk for linen. You prove that I say true: & think by much babbling to cloak your ignorance. And you would be taught of the worm. If you had a mind you might soon learn that. For the Archb. you say I did excommunicate him. How, otherwise then citing him to God's judgement, & myself. May not any to any do so? I did so 6. years ago: and assured the Readers that they should see him or me pay the price. So I excommunicate you. And for your befooling of us for our Temples, sobriety should be more in you then to require one man to teach you, where all Christian laws would put you to death. G. johnson for whom I wrote to the B. of Duresme, that I thought him tractable, & desired that he might be suffered to come hither, was accused of turning the subjects from obedience, upon contempt of our churches. And is dead: as one of New Castle written, returning a letter sent to him. In this case no subject will dispute, one for all Christians against you, whereas you are less than a worm, to all Christendom, what joy can a man have to tread down such: who presently turn your coat, & join with your adversary. Art would suffer in you but this: either to confess your blindness that denied wool to be in the Ephod; or to resist directly: & not to bring a Satanean doubt. So for linen: whether you meant silk by it; or, as a dotterel, miss. In two words this might have been done. You shake yourself like a reed; and yield: & would be taught. Know you not that laws kill you for your disturbance passed, unless you can persuade your judges, that is, all Christendom, that they were Satanean. As I have made you yield in this, for woollen & linen, so you will turn your coat in every thing. Now Archb. Wh. is the M. R. Father: confess your error, as he did: sending M. Geffrey K. for Basil, & you shall find some praise of sobriety more than you have. But although I have made you yield, you thank me not: but fail as Rabsekeh. Go into the coals which thou hast kindled.   

Mr Ainsw. his Answer.  Psal. 57.4. 
My soul is among lions, I lie among the children of men that are set on fire, whose teeth are spears & arrows, and their tongue a sharp sword.  

2. Thes. 3.1, 2.  IF the Apostle Paul had occasion to desire the prayers of the faithful for him that he might be delivered from unreasonable & evil men; much greater need have we that witness the gospel in these last days, to desire the same. For so great is Satan's rage, because his time is now short, as he omitteth no opportunity or means to beat down the faith & fortress of the church, which maugre his spite, God will uphold unto the end. How I have been drawn into this conflict with Mr Broughton, (a man that bendeth his wit & learning against this poor afflicted church,) may appear by my former writings. In what manner I have carried myself towards him, though I knew him to be so great an enemy, & how he again entreateth me, I leave it for them to judge that shall view the things passed. And now seeing him to have so intemperate a spirit; as he will neither convince me with sobriety, nor admit of just reprehension for his own overcariage; I purpose no more to direct my style unto him, but turning to the discreet Reader, will show the weakness of his cause, & his bad dealing against me.  
About the question of silk he triumpheth as conqueror, & blames me that I thank him not; but if he never get greater victory in other battles, it will be long yer he wax rich with the spoils. Let him that readeth consider what one scripture or reason he hath refuted me with, or what answer he hath made to the scriptures & reasons by me alleged. The foundation of his doctrine for the uncleanness of silk, & for linsey wolsey, is the Rabbins writings only. But he that blames a nation for corruption in religion, should be ready to approve his blame by the writings of the Prophets & Apostles. Himself hath elsewhere this sentence, 
* Reply upon Tho. winton. pag. 5.  He that will do any thing without warrant of scripture shall anger God; that in this, & the other points following, wherein he showeth no title of scripture, men may see he condemneth himself. Neither know I how we may trust his Rabbins: I speak not of matters of faith only, but of this & such like things: for josephus 
† Antiq. lib. 3. ●. 4.  writeth that the ram● skins were died red & blue & purple etc. when Moses telleth us only of 
❀ Exo●●. 25 ●. & 26.14 & 36.19.  red. And R. D. Kimchi saith 
✚ On jud. 20.27.  the names of Abraham Isaak & jacob were also graven on the stones, when God's word mentioneth only the 
* Exod. 28.9.10.21. & 39.7.14  12. sons of Israel. And their ignorance in some things themselves confess, as what the 
‡ R. Dau. in lib. radic.  urim & Thummim were is not manifest among them. Men should therefore take heed how they admit of all their sayings for oracles. What through the grace of God I saw in the thing from the scriptures, I freely manifested, & would not conceal it, though it should make against me: for I never sought any credit to myself herein, but the truth. He blameth me for not resisting directly; but I will first discuss the matter, & as I shall find proof, so will I speak. I was charged with false doctrine for following 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 have me say, whither the white were linen or silk. I have told him, (if he would take it) that I think it to be neither of both properly as these things are with us; yet that it may be called either of both. That it may be called linen, himself granteth; that it may be called silk through custom of our tongue, I have proved, & he answereth me not. Let him with the former, mind Straboos 
” Geogr. lib. 15.  testimony, that showeth 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  silk to be made of bice, the stuff that himself granteth to be in the Sanctuary; that we need not make scruple of the name in English, which before us was given in Greek. And for wool, himself that would have us to receive it from him, will not yet speak plainly what he meaneth, whither that of the sheep's fleece, as Englishmen would understand him; or other wool that groweth on trees▪ for than it will appear, the strife is merely about words; & such I never denied it to be, but have proved that of such wool, linen (as we call it) is made, by Pliny & others. Theophrastus 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  is plain, speaking of trees in Arabia & India, that yield (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 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 
‡ Geogr. lib. 15.  hath the like words, of trees, on which grow 
❀ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  wool, whereof fine-woven sindons were made; of which sindon or fine linen we read in the gospel, Mar. 14.51. & 15.46. Now considering this variety of names in writers, why should a wise man stand upon terms, when it skilleth not what it be called; except there were such an uncleanness in silk as he hath spoken, but not yet confirmed. If he think that he can help himself with that which I have showed from the Epistle to the hebrews touching wool, let him urge it, & speak plainly what wool he meaneth; & how he will conclude, that because the sprinkle was wool, therefore the High priests garments were linen & woollen, as with us these things are taken. If he deceiveth the world with ambiguous words, & intendeth that fine stuff of trees which by writers may be called wool, or linen, or silk, though properly it be none of these, but a fine silken cotton, & such as by Tre●ellius was the only matter whereof the garments were made: let wise men judge of his dealing, & how great a conquest he hath won; & let him joy in his prowess, I will not envy his glory, nor make any further strife.  
Having ended the ceremony, next followeth more weighty matters of religion. Three points from amongst all other Mr Br. chose out to reprove us for. 1. Our condemning of the idol Temples, which he caleth Holy buildings; 2. Our manner of praying, without saying over the form of words called the Lord's prayer; 3. and our excommunication of some for declining to the corruptions in the Dutch church; by him reported, for baptizing in the same. Of these things I wrote briefly for the cleared of ourselves, & expected some great matter to follow, especially from such a man so renowned for his learning: & the rather, for that these points seem much more justifiable against us, than other evils that we reprove.  
But lo, he passeth over these things in silence, neither bringing proof to convince us, nor making word of answer to the scriptures that I alleged for our defence. Only one point, that it seemeth went near his heart, where the blame that he sought to bring upon us, I returned upon his own head; to weet, his abuse of God's holy censure of excommunication: for this he would say somewhat, (which anon we will examine,) but ere he had brought any one sound reason, the fire was kindled in his breast, & he throweth 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. Neither was this enough; but to find occasion of new matter against me, whiles these writings were under hand, he came unto 
* This his dealing, the party that told me, is ready to justify unto his face if he shall deny it.  one amongst us, & inquired of him what doctrine I had taught touching the stones on Aaron's breastplate, & would have urged him upon his oath to tell him; insinuating that he knew I followed the Geneva translation, & consequently must needs ere. And though at this fishing he could find nothing against me; yet it seemeth the matter died not; for now there fly abroad certain 
❀ Of these writings, see hereafter, Pag. 24 etc.  papers, wherein 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 contain a mere forgery: I neither followed the English translation in all the stones names, nor their application unto the tribes according to the notes, as is known & willbe testified by many that heard me, though it be now some years since I spoke of that scripture. What vanity then is this, to feighn first an accusation, & then to frame a confutation of men's own fictions? How unworthy is this dealing, I say not only of a Christian or learned man, but even of a man of civil or human carriage? Nor yet did this fire blaze enough, but again the bellows must be put to it, & other 
❀ Of these writings, see hereafter, Pag. 24 etc.  writings were sent out against me, saying upon the report of some, that I had taught on Exod 12.40. that Israel was in Egypt 430. years. Upon the credit of this testimony, great things are inferred against me, as overthrowing not only all Moses, but withal the new Testament. The falsehood of this charge is no less notorious than the former, & is a mere slander of me, as is known unto God, & my own heart, & many witnesses, who heard & can testify how from Exod. 6. & other scriptures, I showed the Israelites could not be dwellers in Egypt, so many years any thing near. Let Mr Br, therefore name mine accusers that have so belied me, & clear himself, or receive with them the due desert of false calumniation. And let wise men mind the dealing of these adversaries, thus to seek receive & publish abroad matter of accusation against me. Neither can I tell how many such like lying papers they have & will spread concerning me: Only this I know, that God willbe judge & avenger of all such wickedness; unto him I commit my cause. And though they shall proceed in this their malice, yet rather than I will continually trouble myself or the reader with such fruitless matters, I will follow his example who in like usage was 
” Psal. 38.13.  as a deaf man that heard not, & as a dumb man that opened not his mouth; & will trust that the Lord will 
† Psal. 31.20.  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 who would think that a man thus setting himself to seek out error amongst us, and giving out papers with large confutations of forged matters, would 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 & practice he should suddenly be so mute? If he be not able to prove his cause against us, let him yield unto the truth, & ask mercy of God for the reproach wherewith he unjustly loadeth us. If he think he can prove it, why seeketh he to set on foot new matters & leave the old? wise men will soon see this weak carriage. And is it not a worthy argument that he mentioneth for upholding his idol temples, that all Christian laws would put me to death, & therefore sobriety should be more in me then to require one man to teach me. Could not the Turk himself with this bloody reason quickly confute all Christendom? and did not his predecessors the Papists fight with these weapons against God's former witnesses in their several ages? I perceive now if the magistrates sword will not maintain these holy buildings, we shall have no defence for them from Mr Broughton. Well then, let Baal plead for himself against them that shall ruinate his houses & altars. And whereas he thinketh it will be no joy for him a man to tread down, me that am a worm; let him go on to rejoice in his manhood; I will rest contented with my portion in my saviours lot, who was before me 
‡ Psal. 22.6  a worm & not a man, the shame of m●n, & contempt of the people.  
For his curse given out against his Lord's grace of Cant. now that he is put to justify the same by the word of God, he writeth very faintly; ask How he did it otherwise then by citing him to God's judgement, and himself? and further ask, May not any to any do so? But I would ask again, May not any heretic in the world say this much & more also for ●is erroneous doctrines & actions? Do not the Papists plead much better for their Pope's pre-eminence? And if he bring no better proof, I doubt he teaching that any may giv out the excommunication against any, will be judged both of Papists & Protestants, to have ●●●ed but false doctrine.  
The commandment of Christ doth plainly refute it, Mat. 18. 15-17. where he willeth that our brethren's sins should first by ourselves, next by witnesses, thirdly by the church be convinced before excommunication. And Paul in a public & most loathsome crime that was in Corinth, 
” 1. Cor. 5.  willed the church when they were gathered together, to deliver the sinner to Satan by the power of Christ. If one man may excommunicate an other, what use is there of these laws? yea what confusion & uproar would it not breed amongst men? And where he asketh how he did it otherwise then by citing the Bishop & himself to God's judgement; shall we take him to mean that he excommunicated & cursed himself also at the same time: For against the Prelate thus he wrote & printed, 
‡ In his book entitled, To the aged Sir, john of Cant.  You know you have the Anathema maranatha given you, it returneth to the giver if you deserved it not; if your desert be doubtless, you are surely miserable. Now the Anathema maranatha is the dreadful sentence which the Apostle enjoineth against such as love not the Lord jesus Christ, which in our English Bibles is expressed by Execration & Excommunication to death, 1. Cor. 16.22. Can any man of judgement think that the church of Corinth should no otherwise proceed against such an enemy of Christ, then by citing him & themselves to God's judgement? In doubtful matters, & where no proof or witness is, an oath may end the strife, & the thing be left unto God, to judge & bring to light when pleaseth him, as 
† Exod. 22.11. 1 king. 8.31.32. Heb. 6.16.  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 will of God) & so return to Christ & the church & be saved. And this censure the church executeth with full assurance of God's good liking & approbation, knowing that he in heaven judgeth & bindeth the sinner with them, as 
✚ Mat. 18 18.  he hath promised. If this certainty must be of a man's wicked estate before excommunication, much more must it be, before the Maranatha. And as for God's judgement seat, we know that we must 
* 2. Cor. 5.10.  all there appear at that day, to receive according to that we have done: but excommunication is God's judgement of sinners in this life & world by his church; the power whereof is not left in any one man's hand, much less in every man's, to excommunicate his neighbour, & then to say, I have but cited him as myself to God's judgement. But let us search a little further into this his censure. He gav it to the ArchB. and then either he or himself, by his own grant, was accursed & miserable. If the man be accursed, so are all his actions which he doth in that estate. Neither may any Christian have spiritual or civil fellowship with one so cast out, but must avoid him, lest he partake with his punishment. The sin of Achan in meddling with the anathematized or excommunicate thing, brought wrath upon the congregation of Israel: Josh. 7. The ArchB. was chief Pastor of the church of England; he being accursed, all his administration must needs be abominable, & they that joined with or submitted unto it, were defiled. Thus Mr Broughton being but one man, & an inferior minister, hath of his own authority, cast out of communion from Christ & his church, (as himself esteemeth it,) from King, Queen, Counsel & the whole Realm, their Archpastor & metropolitan, without their consent, & if any of them have since that his cursed estate communicated with him in doctrine, prayer, sacraments, or any other part of his ecclesiastical function, which extended over all the land, they communicated with an enemy of Christ & member of Satan: and if any Bishop or other minister have received ecclesiastical office from him, they received it from the Devil & not from Christ. This blessing & benefit hath Mr Br. brought upon his country. He saith, laws kill me for disturbance: but let this his presumptuous dealing be looked into, that thus intermeddleth without lawful caling, or any just manner of proceeding to excommunicate the Archpastor of all the realm; & let men of place mind, whither his disturbance past & present, deserveth not rather the sword which he so maliciously would bring upon his neighbour; & whither I had not just cause to say, that himself would be found to be the wicked excommunicator? If others should believe & practise this his doctrine, one man may curse an other, & none shall know almost with whom he may live or walk in communion. For if any man anger his neighbour a little, (as I have angered Mr Broughton) his neighbour may presently excommunicate him, (as this man hath done me,) & a minister may curse the greatest man in the land. But now if the Archb. were not justly & lawfully cursed, than Mr Br. saith it returneth to the giver; & then himself hath been ever since that day, & so shall continue till 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 than doth lie; & between them let it rest.  
The effects following his excommunication are next to be minded. He assured the readers, that they should see the Archb. or himself pay the price. Would he have men expect miracles by his hands, as if some great plague should follow the man that he curseth, or else himself? The word of God teacheth us to look for no such thing by the excommunication of a whole church, much less of one man; but rather to hope for the sinner's conversion & salvation by means of this censure; or otherwise to leave him to God's judgement, without looking for corporal punishment upon him in this life. For God often suffereth wicked here to flourish long, & go down in peace to the grave, when he layeth his rod & strokes upon his own beloved children. And if he please to lay any judgement upon the wicked here on earth, yet he reserveth such things to his own secret counsel, & will not have 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, lest the evil light on his own head. It seemeth because the Archb. is dead, this man thinketh he paid the price of his curse; & if himself had first died, the reader must have judged his curse killed himself. Well let him beware he curse not many, lest some of them do out live him, & he dynig without repentance giv the world occasion to think he died accursed, & surely miserable▪  
Yet let th' effects following, be minded of the reader as he willed him. For the Archb. as he saith, confessed his error; I hope then Mr Br. was not so unmerciful but to forgiv him, except he count his sin to be against the Holy ghost, 
●at. 12.  unpardonable. If he forgave him, & after it the Archb. died; a man may suppose he died rather upon 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 myself, I desire also may be considered.  
First he saith no subject will dispute, one for all Christians against me: yet he being but one, will excommunicate me.  
2. If I were to be excommunicate, it must be for sin wilfully persisted in; such he hath not proved to be in me; neither willbe brought to prove by God's word any thing he saith.  
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 body, which we witness against not to be a true gathered & constituted church of Christ. What authority then hath he over me, except he be a Pope & claimeth power over all churches?  
4. No false Prophet or antichristian minister, hath the power of the keys, or right to administer the word or censures of Christ. Such is Mr Br. having received a false ministery or priesthood at the hands of his right reverend Fathers the Prelates: which ministery we have disproved in many writings published; & Mr Broughton himself will not & cannot approve his own function.  
5. We are counted schismatics & out of the church: & of me, he saith I have given myself to Satan by wicked excommunication. If it be so, I am not within, but without the church already, & therefore cannot be cast out of that communion in which I am not. Now the Apostle Paul & the whole church of Corinth had no authority to judge them that were without, but only them that were 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 upon him more power than the Apostle had, & presumeth to do that which pertaineth to God.  
6. That which he saith to the ArchB. if you deserved it not, it returneth to the giver; let him apply to himself in this case. If I have deserved it, it is for sin: all sin must be discovered & judged by God's law; & the sinner wilful. With me he refuseth to debate the matter; how am I then convinced of sin, or deserve I this censure? What then shall I say; shall I wish it may turn to the giver? Shall I say, 
Psal. 109.17.18.  As he loved cursing so shall it come unto him, & as he loved not blessing, so shall it be far from him; as he clothed himself with cursing like a raiment, so shall it come into his bowels like water, & like oil into his bones? I will rather reward this man good for his evil towards me, & pray God he may find grace repentance & mercy, because I hope he hath done this ignorantly; if otherwise, he shall receive the more heavy judgement. For doubtless God that will not hold any man guiltless that shall take his name in vain; will not suffer this great profanation of his name & censure to go unpunished, except the sinner purge himself by unfeigned repentance.  
As for me, I have otherwise learned Christ, then to fear the curse 
❀ Prov. 26.2.  causeless, or to be afraid of vain-man, whose breath is in his nostrils. The Lord promised to 
✚ Gen. 12.3.  Abram, (whose child through faith I am,) I will bless them that bless thee, & will curse them that curse thee. And though this envious man like Shimey revile & curse me, yet I say with the prophet, 
” 2. Sam: 16.12.  It may be the Lord will do me good for his cursing this day. In him I trust to be hid from the 
‡ job. 5.21.  scourge of the tongue, and from the 
* Psal. 12● 4.  juniper coals wherewith this enemy would scorch, & into which he would send me. Yea though his mouth were (as 
” Dan. 3.19.  Nebuchadnezars' furnace) seven times hotter than any man's, I will repose in him that saved his servants from 
❀ Vers. 27.  that flame; & hath made this promise to every true Israelite, When thou walkest through the fire thou shalt not be burnt, neither shall the flame kindle upon thee. Isa. 43.2.  
Henr: Ainsworth.   


Mr Hugh Broughton his other writings against Mr Henry Ainsworth aforesaid. Articles of unlernedship objected to Mr. Ainsworth: showing that he doth not well to take upon him a Doctorship.  
And first from Aaron's attire: afterwards for all Exod. & Hebrew and Greek studies: showing that he should do better to learn yet 20. years, then being blind to lead the blind into ditches.  
M. Ainsworth was accused that he said the Ephod had blue silk, scarlet and crimson, & white silk: where in truth the coloured was woollen thread: and the white was linen: by the universal consent of the hebrews who had 1400. years open sight and use of these matters: and in all their records are uniform for the matter. Also the best Rabbins of Christians upon the great Plantine Bible in many places might have forced him to have perceived his blindness.  

Ainsworthes' answer.  
In steed of humility he babbleth most senseless through a sheet of paper almost all near written to match the leaves of a forest in gross errors by talk: turning Dictionaries, and disputing most senselessly: and after warning, in reply, he thus speaketh.  
1. He thinketh that white silk & white linen is all one. So blue silk etc. and blue linen: and he maketh no conscience in having deceived his hearers: & careth not for the Law of leaving open a well into which the unheedy may fall.  
2. Because in private garments, Levit. 19 diverse stuff is forbidden, he dreameth Aaron's Ephod had not divers stuff. And will believe the Scripture rather than all jews consent: as though the Scripture expounded the tongue: the Old T. the Heb. and the New T. the Greek.  
3. He might as well say Aaron's Ephod had no golden thread; because Levit. 19 divers stuff in garments is forbidden.  
4. For an Hebrew word, Mr Ainsworth dare take against all 〈◊〉▪ None of wit will think him wise.  
5. For a jews Law, & open story, he preferreth hi● 〈…〉 all jews that ever handled Moses.  
6. He despiseth this law, The Scribes and Pharisees sit in the chair of Moses: So hear them.  
7. The Apostles never in terms force, leave the Rabbins skill Mr Ainsworth will be wiser: to what worth all not blind will see.  
8. The Lxx. Exod. 28. have Bysson, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Apoc. alloweth that. Yet Mr. Ainsworth babbleth of Tremelie● from whom D. junius departeth infinitely: and can be giving counsel forsooth to others to regard a Latin for Hebrew help, where the Apostles damn him.  
9 He can teach us all, English: that white linen and white silk is all one.  
10. And by him, silk containeth linen and the worms thread, as Hades, heaven and hell. As he knew not till of late, Hades: so not yet the Ephods' thread.    

This much now: more hereafter.  

Of infinite errors 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 carriage, the order is given: that Reuben & joseph both, lose supremacy, joseph for jeroboam: & Benjamin by right cometh in the first foundation: which joseph should have had: juda because of our high sacrificer hath the place of Levi, & Levi of judah: simeon always base is rejected into the ninth: & Isachar hath his place: Next of order after all three of Lea cometh Zabulom & sixthly Reuben to come afore the handmaids sons: Then Aser for Anna that showed Christ present: then joseph, that in his Berylls two held 6. & 6. Then simeon: 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 if their names were engraven into them.  
1. M. Ainsworthes translation leaveth this heavenly matter as nothing belonging to Aaron's care of judgement: which he ware on his breast: or to the providence of Christ for all the tribes story.  
2. The holy Gh. alloweth the Lxx. in beryl: Joseph's stone: thrice set in the Ephod. Onyx hath M. Ainsworth, never used by God: as though the new Test: would omit the stone that bore all their names. None of heed taking & learning would so think.  
3. One that took the right course of study for tongue would note how much Hebrew of the Lxx. or Greek translation, the N. Test: alloweth: & in how much more that follows exactly the principal heathen Greek, for an Hebrew term well known: and in how much, the ●halmudiques. M. Ainsworth is as a babe for all this, & never knew 〈◊〉 any such matter belonged to Divinity study.  
4. Heathen Greek, & the Lxx. in these, john Apoc, 21. alloweth: 

1. Odem: Sardius. Rubens.  
2. Pitdah: Topaz. Symeons.  
3. Barecheth: Smaragd, or Emerald. Levies.  
4. Saphir: in Eb. & Greek. Isachars.  
5. Leshem: Hyacinth. Dans: as the town Leshem. and by the stones name the parters of the Land knew, that Leshem the town should befall Dan.  
6. Achlema: Amethyst. Gad's.  
7. Tharshish: Chrysolite. Asers.  
8. beryl, for Shoham. Gen. 2. Iosephs.   These eight, heathen have: & the Lxx. in sense as Rabbins would expound Hebrew: & the holy Ghost alloweth them. Wilful despising of the holy Ghost is flat Atheism: Blindness not learning must M. Ainsworth plead.   

Of four jewels names: altered from the septuaginta's, Apoc. 21.  
Four names of stones the Lxx. brought, which the holy Ghost rejecteth. Apoc. 21.  
Nophec, the stone of judah, is Anthrax, in the Lxx. But Chalcedon in the Apoc. as Andrea's Caesar thereupon noteh by the order of the stones: And God alloweth Tharg. jerusalemy: upon Exod. 28. where Nophec is Chadcedona.  
jahalom, the stone of Zabulon, was jaspis in the Lxx. Though jaspe in Hebrew, was Benjamins. God giveth Zabulon the Sardonyx: the hardest next the Diamond, & fit for the notation of jahalon: named of abiding the hammer & of Beating. Therein the Apostle maketh heathen, as holy, by applying an heathen term to a strange Hebrew.  
Shebo was 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 & Apostolic Greek is here.  
jaspe of Benjamin, hath Apoc. 21. jaspis: & the son last in Birth: but of the first betrothed wife, hath the first foundation.  
How far Mr. Ainsworth hath been from fitting these names: his own heart and his hearers can tell. And all who be not cauterized in heart will confess that God is much contemned, in that his translation was not regarded. Yet Mr Ainsworth following the interlineal of Aria● Montanus, yet refusing him & all of esteem for wool throd, will with saucy malapertship rather cast of all this then confess how babish he is for learning. If he dare reply, he will show himself to be as a man giddy in a tempest: not knowing what to speak, nor what to affirm. He that checketh him, will adventure his fame that so it will fall out.  
And this much to show what a Babe Mr. Ainsworth will show himself for twelve dumb stones: to be as dumb as they: or a Nabal, if he plead he may despise the holy Gh. his translation. He is like to be guilty of further error.    

How the patriarchs were to be graven in the two Berylles: and in the 12. several stones.  
Our Geneva, and Church Bible, and Tremelius, in their words bear this sense that they were to be engraven according to their birth: they first who first came into the world. It is marveyle that Tremelius was so simple. Philo of Alexandria who 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. If Mr Ainsworth will affirm that he rightly fitted the patriarchs to their stones: the writer of this will highly renown him. If he miss, he disturbed, josuah, Ezek. Apoc. and all light of the holy story: which chayneth the stories of the patriarchs births, & life: and their sons possessions, and carriage, and regard from God, all together.   

Of Exod. v. 1. unmarked.  
Exod. Chap. 1. setteth all Leahs sons together: and only Isachar & Zabulon move the doubt: whither they follow judah: or come after the four handmaids in the stones: The Rabbins in the Thalmud consent, show that thence Moses taught how by kindreds all together, as the first had seniority of birth, the term Tholedoth was to be expounded. And they saw extreme absurdities, if that were not observed.   

Of Heathens native light for Heroaldry.  
Poets Greek & Latin compare Man's case with resemblance in Natural things fit to all judgements. Ovid in describing the suns palace, observed that: and in description of sleep, of Envy, and in all his transformations. Moses & the holy Prophet's allegories are extremely perfect & pleasant in that kind. And for Aaron's attire, the Rabbins, by Natural heroaldry, and by the Prophets, speak the same, that the holy Apostles do from God. The white linen, the Helmet or Bonnet of salvation, the strait girding of the loins, urim & Thummim in faith & love, the building of the Temple, & sighting for the Church, & teaching the covenant of salvation meant by a throne holder, like jasper and Ruby, with a rainbow like a rainbow, and bearing of God's name in the forehead: these show in the New Test: what Aaron's attire meant. And most of this have the Prophets, and also the Rabbins. And neither Prophets the doubtless warrant, nor Rabbins, auctors for phrase commonly allowed by the Rabbins, ever took the worm for signification of cleanness. As in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chamerpes' earth-creaper, is a name of slavish and earthly affection.  
And our lords sufferings were taught by Blue scarlat and krimson: fit for blood of all sorts: and white for good success in justice. And if he had been to descend to hell, black should have resembled that. And why no Iron was in the Tabernacle: Plato & Tully would soon see. Iron, is an instrument of wars, not an ornament of a Temple. So where in daniel's Image, wars of 300 years betwixt the two legs, Seleucidae & Lagida should be still for judea, tossed and scattered on both sides, Iron was a sensible note: and not gold silver nor brass, to express that. He that marketh this may bring the like wit to the twelve stones: how they were fit in badges: and show that he beareth chosen Mispat, the care of right judgement on his breast: and girdeth up his loins like a man, to fight the good combat of God.   

Of Jacob's sons by his noble Wife, & base Handmaids.  
Christ, Prov. 8. delighteth to play with the sons of Adam. Not with the wicked: of whom he saith: that it repenteth him, he made man. But in the godly he delighteth: as he wrestled with jacob: and before showed him a Lather: reaching from the earth to the heavens: & 20. years showing heavenly favour strengthened the godly Patriarch: & after in all varieties was still with him. In such Christ his delight is. So in precious dum stones he speaketh the patriarchs story. Of noble Lea, be two warriors, two seamen, two statesmen. Of the two handmaids, each hath, a warrior, and a borderer upon sea. The noble Rachel hath two noble state tribes. Of Leah, Reuben the eldest had his land upon the enemies: as bound to fight for his brethren. So simeon, a warrior against Sychem was placed upon Amalek: & gate from Amalek many towns, and did Reuben from the Hagarenes. Dan of Rachel's handmaid gate & held Leshem the town, by war. & G●d of Leahs handmaid, was in a Plain, near Reuben, bordered upon the Enemy: that garrisons might war still with him. Seamen were two of Leahs, Isachar and Zabulon whom Jacob's tongue placed upon the middle sea. Aser of Leahs handmaid was placed with them: and Nephthaly of Rachel's maid, held Tyberias sea, a blessing, upon which Christ walked. And Rachel's two sons had noble glory, joseph in jesus conquered the land: & his tribes had long glory: And though Rachel soon died for a spice of Idolatry, in travel: yet Benjamin had the temple in his tribe: And Levi served there in holy work: And noble judah built the temple, and long held the kingdom.   

The 12. stones, answering the tribes case.  
The twelve stones are fit: The Warriors red, or with some warre-note: the Seamens fit: Joseph's most sit in clear beryl: and Benjamins in the jasper: and Levy in the Phoebean jasper, Ovid. Met. 2. and juda in the flaming Carbuncle. Mr. Ainsworth his own heart can best tell whether he knew Moses purpose, Exod. 1.1. to set all Leahs sons together: that Dan should have Leshem: or wanted learned sight to avoid our ttanslations errors, and to follow the learned Rabbins deep skill herein. But I am afraid the bare narration of this, will rather drive him to some saucy malapert raving, then beat any wit into his unlearned head: who yet will needs be giving counsel to others how to learn Hebrew, by impudence to hide his ignorance.   

Of Ezech. chap. 28. using 9, of the 12. stones.  
Ezechiel telleth of old Chyram king of Tyrus how in David and Salomon's time he had the whole dignity of Israel in God's people, and holy tribes: and leaveth out only three handmaids: as beginning of noble, and still ascending: taking in no handmaids 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 Rabbins help here: Aaron's breast had little heart from his learning, & he may say he obscured Exodus, but could not open the first verse, as the Thalmud would profitably have taught him the right.   

Of badger's.  
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 unclean. How Mr. Ainsworth quit himself therein: whether he stained all trope of Ceremonies therein, or played the man, his own heart, and his hearers will censure.   

Of the Candlestick.  
Hebrews note well, that all the stories in the Bible after the first six days of creation, & fall, & seventh of rest, in men's glory 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 God's stay, bore all glory. & 777 in Lamech: and 600 was sad in Noah: & 6 times seven is often for to teach trial or experience. So 42. years after the land was parted brought Chusan a full seven years oppressor: but in the jubilee Othoniel showed God had his time. The Candlestick had 22. bowls; 11. knops; nine flowers: the 42. devoured of two bears: the 42. killed with Ochosia; the 42. Mat. 1. are learnedly observed for number as not commonly cast. And the Candlestick but by jews had never been marked. And if one dish knop, or flower want, they hold all maimed: as no help to story. Here Ainsworth may babble as he cannot but prate: But if he had conscience as a grain of mustard seed he would not be a doctor.   

Of girding about the breast.  
Our L. Apoc. 1. was girded about the breast: Ainswoth Exod 28. was to have showed why? & by what custom Rabbins there would have told him. But the Bat & Mowleward will teach that which he never learned. They that like of him are like unto him: & all that put any trust in him. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   

Conclusion.  
He cannot as an Ebrician or Grecian in learned schools would, grammatically expound one line of either Testament: Such a mate should not befool all that go and went 1500. years to churches as some yet stand.   

To the English company that hold M. Ainsworth of some worth forlerning.  
YOu report that Ainsworth taught upon Exod. 12.40. that Israel was in Egypt 430 years. And one no better learned than he, would so expound the Hebrew. For Moses in a matter known, would use a short bravery of speech, that heathen should not brabble for 215 years spent in Chanaan for 70. souls: & 215 in Egypt for six hundredth thousand valiant men: But left his speech short. Now if your reports of M. Ainsworth be true, mark his dullness. Cohath, Exod 6. is Moses grandfather. He came with jacob into Egypt, Gen. 46. All his years were but 133. Exod. 6. Amram was his proper and immediate son, Exod. 6. He lived but 137 years, Exod. 6. Moses was his next and immediate son. He lived but 120 years. Deut. 31.  

133  
137  
120  
390   
So Moses should be dead, before the Law was given, 40. years: & all religion grounded upon Moses should he fables: by M. Ainsworth: unless he turn: as he did for wool▪ & linen in Aaron's attire. wherein if again he will revolt, let him confute Arias Montanus following the universal Iewes consent.   

How M. Ainsworth denieth the New T.  
S. Paul saith, Gal. 3.17. That the Law came 430. years, after the promise, that in Christ all the nations of the earth should be blessed: So 
Years are to Isaaks birth 
25  To Jacob's 
60  To his in Egypt afore Pharaoh 
130   
215  And so of necessity in Egypt but 
215   
430 all.    
Thus either M. Ainsworth must eat his words or be guilty of rejecting all Moses as a fable: and be as a man forlorn of God: that will be teaching of others being so far from all hope of learning and wit.   

To the company of folk that hold M. Ainsworth of worth to teach Divinity.  
1. MR. Ainsw. hath been reproved for not teaching that the blue purple & scarlat in the Ephod was upon woollen thread, by the universal consent of the jews: whereof some records were 500 years old, while the nation yet beheld with their eyes what was done.  
Mr. Ainsw. careth not for such a testimony. S. Luke thought their testimony sufficient for nathan's house & for Zorobabels twice: and they who know not when human testimonies be as strong as need to be, should not teach Divinity.  
Arias Montanus & his fellows who dealt in the great Bible, which turned the Thalmud Dictionary & all the Chaldy Paraphrastes into Latin, whose learning herein all Christendom followeth, were cited against him. But with himself his own authority is more.  
Here you must see what such a man is.  
2. The white was told him to be linen.  
He answereth that by silk he meant flaxen fine Linen. How well judge yourselves.  
3. He taught you, unless his hearers be impudent, that Israel was 430 years in Egypt; as our English translation goeth. So Moses should be dead 40. before the Law: & all his writing should be fables.   

Unthankfulness.  
They who know what long ago I wrote, & first opened in English: and how he taught the same, never mentioning whence he was taught, & how ye most admired him for that, think him an unthankful wight, & you very simple.  
4. XX years ago, the time of Adam's fall, that he fell his first day, was holden a wonder: till I showed how the jews universally & many greeks and old Latins hold that. M.A. could find praise for that which he never studied.  
The whole Chronicle, and the settling of the jubilees, with our lords death, & plain reconciling of the two, S. Math. & S. Luke, and distinguishing of daniel's Beasts & them of Apoc. was not taught uncontrolled, till in my Scripture consent I handled the matters. For this, glory, Ainsw. would take, but give no thanks.  
5. He cometh 20. years short of Eb. & Greek: That will I soon prove.  
6. He thinketh that the Gospel hath a New discipline: The jews tell all, all was in the synagogues before ezra's time & while jerusalem stood. All his study here tottereth.  
7. His labour 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 suffered you to use, Math. 1. josias begat jehoiakim, and jehoiakim begat jechonias. S. Mathewes true copies have not joakim. And the jews would swear that God never penned the N. Test: if joakim were honoured there: He that killed Vriah the Prophet, & would have killed jeremy, & brent jeremy's Lamentations, & was buried like an ass: condemned by the jews whole consent, that he is gone to eternal destruction.  
9 And if joas, with his father Vzias & Amasias, better all than he, be left out, it were strange that joakim should be in. Some trifling copier, knowing that he was indeed son to josias, & father to jechonias, put him in: not knowing why S. Matthew left him out. The Greek copies far the greater part: & all translations, the old Latin, the Arabic, the Syriac, the Ethiopian, leave him out. And the drawing of him into S. Matthew, shuffleth the condemned state of the Kings, to have of their company one, among the blessed Private of nathan's house to disturb the whole argument of S. Matthew & of all the New Test: which teacheth the kingdoms of this world are full of imperfections. Of this M. Ainsw: was warned. Then he runneth to a discourse of M. Bezaes' fame: as though respect of person might be in examining the truth: & where Beza condemneth himself: M. A. will speak for him. M. Beza at the last saw & revoked his most deadly error.   

Of 848 margin readings in Eb.  
848 Margin readings be in the Old Test: some of our men following Da: Kimchi. praf. to Ios. held them warnings that a word in the text was there, corrupted. The jews damned Kimchi of Atheism for that: & taught him to yield reasons of the Text & Margin, afterwards. And though Arias was caught once therein: yet in some of his copies that is omitted. By ignorance herein often contrarieties seem to be in God's word: As 14 times 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, God's word, then hold him learned. Till then let him choose a fitter match to dispute with him.   

Of Rabbins unknown.  
The Hebrew is all lost: saving so much as the Old Test: hath: And these authors we have that help us: The New Test: expounding many a thousand word of the Old: whereof I will lend M. johnson a Dictionary compiled by myself: Next the Lxx. Thirdly the Thalmud jerusalimy: & the Babylonian: the compilers whereof still kept the tongue in their schools: One man after the Apostles days joined all: But the fragments were from age to age since Babelended Hebrew. Without judgement herein, a teacher must use other men's spectacles. Endless millions of hard tricks hath the holy tongue: as fitted to Adam's wit to where us: where, but for the jews, whose millions spent their life to mark short speeches, our short life would come short. M. A. despising Rabbins herein shows himself. Force his short unsuperfluous answer to this. Then for the New T. I will as much charge him.  
H. Broughton.    

Mr Henry Ainsworth his 
* See before, in Pag. 18.  other answer concerning the writings aforesaid. An Answer to the Articles of unlernedship objected to me by Mr Broughton.  
ALthough the conscience of mine own infirmities and ignorance, who know nothing yet as I ought to know, but come far short of the wisdom of the learned both before time and in these my days, would stay me from making any answer to these Articles, whose title pretend want of learning only, and are to no other end penned or spread but for my reproach, which I can be content to bear in my bosom: yet because I see many of them to contain besides malice, most manifest lies and forgeries; & to tend unto the disgrace of God's truth & discredit of his Church unto whom they were sent, & whom the author would urge to force my direct answer, which he presumeth I cannot make, yea dareth me, & will he saith adventure his fame I will show myself as a giddy man, and not knowing what to speak; I have thought it needful to show the vanity and falsehood of these his objections; which if my accuser himself will not lay to heart, yet others of discretion may easily perceive.  

Of the question about silk.  
In opening Exodus, I followed our common translations of silk, to express that Egyptian stuff which is now not used nor known amongst us. For this word, a clamour of error was raised, and I charged with false doctrine. Mr Broughton affirmed silk to be unclean & unlawful in ceremony; and said the matter was linen and woollen thread. Of this, some writings passed between him and me, unto which I refer the Reader. His Articles collected from my writings, are:  
1. That I think white silk & white linen is all one: so blue silk & blue linen etc. Answ. I think not silk and linen to be one, but very different things: yet that the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shesh, and the Greek bice, may be called either of both without danger of error. This I proved by sundry reasons yet unanswered.  
2. That because in private garments, Levit. 19 diverse stuff is forbidden, I dream Aaron's Ephod had not diverse stuff, and will believe the scripture rather than all jews consent etc. Answ. I objected against linen and woollen, God's law Deut. 22.11. where such garments were in express words forbidden all men; there Moses explaineth the former place of Levit. and I will in deed believe the scripture, & Moses own exposition, before all jewish Rabbins that shall teach otherwise.  
3. That I might as well say, Aaron's Ephod had no golden thread, because Lev. 19 diverse stuff in garments is forbidden. Answ. I doubt not of golden thread, the scripture is plain, Exod. 39.3. But wool Mr Broughton granteth is not in the text: why then should I be charged with error for not admitting wool. I showed express words in Ezekiel, where the Priests might not wear wool in their administration, Ezek. 44.17. I granted also God might dispense with that law, Deut. 22.11. if he would; let his will be showed, & I yield. Further let Mr Br. affirm & prove that by that law, Lev. 19 gold with linen is forbidden as woollen with linen. His Rabbins 
” Which, hold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is forbidden but woollen & linen. Munster. praecep. prohib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  here will fail him.  
4. That for an Hebrew word I dare take against all hebrews. Answ. Not so, but I join with the best that I have yet seen, & are most consonant to the scriptures.  
5. That for a jews law, and open story, I prefer mine own pate against all jews that ever handled Moses. Answ. A jews law and open story to prove silk unclean, and proper linen and woollen in Aaron's attire, hath not yet been showed. Tremellius a learned jew I prefer before his inferiors.  
6. That I despise this Law, The Scribes and Pharisees sit in the chair of Moses: so hear them. Answ. The Scribes and Pharisees of whom Christ spoke, I have not yet heard speak against me: much less despised Christ's 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 us for instruction to such Rabbins as should come after.  
7. That the Apostles never in terms force do leave the Rabbins skill; but I will be wiser &c. Answ. The Apostles left the Lxx. interpreters skill in the terms & names of some stones, Rev. 21. as Mr Br. himself confesseth▪ much less did they follow the Thalmud and later Rabbins which have risen up since the Apostles left this world.  
8. That the Lxx. Exod: 28. have bysson 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & the Apoc: alloweth it; yet I ●●bble of Tremelius etc. & the Apostles d●mne me. Answ. The Lxx. have bysson for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shesh, Exo. 28. they have also bysson for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 butts▪ 1. Chro. 15.27. 2. Chro: 2, 14. & 3, 14. & 5, 12. etc. & of Butts the Greek & Latin names of bice are derived: We may well think the Apocalyps alloweth this latter; & also Tremelius to say true. So the Apostles yet damn me not. Neither have I ever denied that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shesh may be called bice. Wherein then am I damned?  
9 That I can teach all men English, that white linen and white silk is all one. Answ: This Article serveth to increase the number, what differeth it from the first? I teach no other English then I have learned, & others, I think, with me; namely that bice may be called fine linen or silk; yet not that these two are all one. Let Scholes & Dictionaries speak for English; and Strabo 
Geogr. ●ib. 15.  for Greek.  
10 That by me, silk containeth linen and the worms thread, as hades heaven and hell. Answ. A false collection. I said not so, but that silk is a general name as well for that which naturally groweth, as for that which the worm worketh. Let my former writing be looked upon.  
11. That 
See before Pag 31.  the universal consent of the jews, whereof some records were 500 years old etc. were alleged, but I care not for such a testimony. Answ: Such things I have heard spoken of, but their testimony is yet to allege; let Mr Broughtons' former writings & proofs be viewed.  
12. That * Aria's Montanus & his fellows who dealt in the great Bible etc. we●e cited against me; but with myself mine own authority is more. Answ. I know not where Arias condemneth silk to be unclean. He speaketh of 
In appar. ●acr. in Be●●kel,  wool following the Rabbins, but nameth not what manner wool: neither 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 useth he learned men for his own advantage; if they be with him, they are more than mountains, if against him, they are less than molhills. I would the Bible might decide all controversies of religion.   

Of Israel's sojourning in Egypt.  
A false report Mr Br. received against me, that I should teach that Israel was in Egypt 430. years. They that heard me on Exod. 12. & remember my doctrine, can reprove this his untruth; and some have already to his face witnessed the contrary; 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 be seen to build castles in the air. But why doth the man so skirmish with shadows, and fight where he hath no adversary? he hath points of doctrine under my own hand, which he first reproved & I have justified; why dealeth he not with them, but followeth after leasings?   

Of a new discipline.  
Mr Br. saith, I think the Gospel hath a new discipline etc. and all my study 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 daily practice. Against this he hath yet proved nothing, And I doubt not, through God's grace, but out building will stand, when all Babel's towers shall totter and fall.   

Of overthrowing this state.  
He saith 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 neither justify 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 infinite errors, for following the Geneva translation of the stones names etc. Answ. I followed not that translation in all; neither can he prove that I followed it in any one amiss: so his supposed errors vanish into lies.  
2. In another place he saith, I followed the interlineal translation of Arias Montanus. Answ. This untruth crosseth the former: Arias differeth from the Genevah, if I followed him, how then followed I the other? neither yet followed I Arias in them all.  
3 Again he saith, My own 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 somewhat from myself. My heart knoweth not that I gav any name unfit: yet am I not hereby justified: for in many things we fail all: and who am I, that I may not miss in such things? neither hath any of my hearers reproved me for misnaming the stones; nor this my inquisitive adversary 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 show him whose translation I followed, namely the Apostle john's, Rev. 21. of whom I was persuaded in general, before I knew the particulars that he translated all the stones from Aaron's breast to the heavenly jerusalem. That I followed him, they that heard me comparing Moses & him together, can yet remember & witness. That I might most safely follow him, none of grace will deny; yea mine adversary himself approveth it, & so condemneth his own malicious heart & slanderous pen.  
4. One particular name he chargeth me with, as that I had the Onyx, never used of God. Answ. This also is untrue. I gave not the name of Onyx unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shoham for these reasons. 1. because no Onyx is mentioned in Rev. 21. where 12. stones are reckoned. 2. Because I found the Greek of the Lxx. on Exod. 28.20. to translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beryl for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shoham. 3. Because I saw the Chaldie paraphrase to have also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 burla, the beryl. 4. Because in the last edition of Pagnine Thesaurus, I found for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shoham, the Arabic to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All belór, which seemeth by transposing of letters to be the beryl. Wherefore I taught it to be most probable that the Onyx in our English Exod. 28. was the beryl, in Rev. 21.  
These charges I found in his papers, and do now openly deny them; let him prove the contrary against me if he can; or else 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, neither shall he be told for me, until I see in him more Christian affection: though I care not if he knew every particular. When he hath quitted himself of these untruths, or repented them; let him proceed to other matters, so as he will directly affirm & bring due proof of his words. The like I answer for his other insinuations of the Badgers skin, Candlestick etc. They are but wiles, whereby he would withdraw me and his reader from the other controversies of Prayer, Excommunication, & Idol temples, which himself began, but would now shift of with these new matters. Some things he hath which concern me no more than any other men, yet coming in his way he sends them out against me, that the show of them may delude the simple. He run̄eth into the genealogy Mat. 1. & causeless blameth me, who never opened that scripture in the church. He speaketh of a discourse, that I should run into of Mr Bezaes' fame, whereas I never mentioned so much as his name in any of my writings, nor willbe drawn to meddle with other men's controversies which belong not unto me. Only 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 are subject unto.  
As for my unlernedship, as he caleth it, be it never so great, yet is it no prejudice to the truth, which the most 
〈◊〉. 9.4. ●. 1.27  unlearned may through God's grace profess & walk in. Learning I have none to boast of; it is enough for me if I may know Christ & him crucified. Notwithstanding let the reader mind that though he shooteth his arrows at me by name, yet his reason reacheth unto all other men whom I acknowledge to be far my superiors in learning, as Tremellius, junius, the 70. Greek interpreters, Arias, Pagnin, Vatablus, all translations, Latin, English, Dutch, French, all Dictionaries, etc. seeing none of these agree in the stones names with Mr Broughton, & therefore are by him indicted of unlernedship, that himself alone may be Doctor of the world, when as he hath not yet taught his own tongue to speak truth and abstain from lies, as these reproachful papers given out against me do witness, Unthankfulness I never showed to him or any; but have spoken and thought better of him then now I find he deserveth. If he have published his works to be praised 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 profess the Lord jesus, may add virtue unto faith, and remember what God hath said unto man, Behold the fear of the Lord is wisdom, & to depart from evil is understanding. job. 28.28.  
Henr. Ainsworth.