Certain Questions

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: 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:

And to prove they wer of wool, it is said;

BVt unto the former it may be answered;

That though it wer granted to be worm-wrought silk, yet it need not be counted unclean because the worm was vncleā: for unclean creatures whiles they wer alive defiled not a man; but the eating of their flesh, or touching of their carcasses being dead. Levite. 11.8.11.24, 31.41. Deut. 14.8. And the Jews used the service of unclean beasts continually, as of horses, asses, camels &c, without pollutiō. Now seeing God's law limiteth their vncleānes in these two points; how may we extend it further?

Again, the Be 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 vncleā; 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 John. Baptist wore a garment of the hair. Also the Eliphant, yet Solomō made a throne of the tooth, 1. king. 10.18. And it is hold̄ of the Jews, that the bones, teeth, skins, hair &c. of unclean beasts ar in such use excepted, and pollute not a man. Why then should the work of the silk-worm be always unclean?

If the silk which the worm maketh be unclean, then the flesh blood & humors of worms & other like creatures, must needs be holden vncleā likewise, & so the use of them forbid̄ about the sanctuary as well as the silk. But the Jews do some of them hold those colors mentioned Exod. 25. to be died in the blood of worms. as 〈 in non-Latin alphabet 〉 Techeleth, which is translated Blew, they say was wool died in the blood of a worm called 〈 in non-Latin alphabet 〉 Hhalazon. And it is known that purple is usually made & named of the liquor of the Purpure & Murex, which ar shelfishes, & therefore by the law vncleā. Deut. 14.9.10. and scarlet of the grain called 〈 in non-Latin alphabet 〉 which is more then any subject to breed worms, & is therefore named 〈 in non-Latin alphabet 〉 ( skol • kion ) and in French Vermillon, of 〈 in non-Latin alphabet 〉 ( 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 Egypt, finer then linen, and silk grass in Persia & other countries. And if it wer such that was used about the tabernacle, then was there not that impurity in the stuff which is affirmed.

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 Hebrews you will teach Hebrew: Arias alone might teach you. and you confute yourself: Silk you were said to defend. from that you flee: and bable by-matter from your own head: and dream of 〈 in non-Latin alphabet 〉 to help your turn: as though all Jews 3000 years should be overraught by Mr Ainsworth. The text might alone have taught you: in naming 3. colors : without the stuff: and linen : as another 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 vnlernedship that guess against 3000 years study of an whole nation for matters used 1400 years openly in their common weal. Your writing shall be shown to many that many may tell how far you are from all judgment: and how you cross and weary yourself. And when you number the commandments: you should have told whom you followed: 〈 in non-Latin alphabet 〉 or Maimonides. 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.

Mr Ainsworth's Answer. To Mr Broughton, Grace & truth.

IF my writing, Mr Br. seemed so tedious & found so little favor 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, & spake of the stuff of the curtains, & high priests garments, I shown the Shesh or Bysse to be a thing they had in Egypt (frō whence Israel came) finer then our linē, which we might cal silk or fine linen as our translations go: And finding no cause to alter the name, I followed still our wonted 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 hav borne in silence,) but upon all this poor church of Christ with me. Further when I met you at the printers, & had by occasiō some little speech hereof, it was after reported I had yielded & revoked mine error. Herevpon I thought it needful (for staying of false tumors) to give 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 & woolen, because the Jewish Rabbin's 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 hav instructed me with meekness if I had missed. Touching the controversy, notwithstanding that which yow hav written, this now I say.

1. That I am still of judgment, it is neither error nor corruptiō in religion, to keep the commune name of silk: seeing that we in English, name linen of linum flax, and silk of seri • um ; and Egyptian bysse, (for which we hav no proper name) we cal both fine linen and silk, & hav 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 then their assertion which say the fathers were in Hell, because they wer 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 shown, I am willing to yield.

3. Or that the high priests garments wer of linen & woolen (taking these names properly as we English mē 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 • vpō 〈 in non-Latin alphabet 〉 or any one word of God, then a thousand of men: & hope I hav chosen the better part, which shall not be taken from me.

Length of time, will not prevail against truth, yet that these things wer 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 yow grant, nameth 3 colors only, not the stuff. So then wool is not in the text. But linen yow say is named as another kind; and white is an addition more of ourselves then of the style. But that white is a necessary additiō 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 color only; and it is thought they both had the name of white shining brightness, such as the scripture showeth bysse to have.

And in the first place that God specifieth the things to be made hereof, he commandeth ten curtains of [ 〈 in non-Latin alphabet 〉 ] 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 colors after, which though they be substātives at used for adiectives, as elsewhere 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 Hebrew 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 always differ in judgment, 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. Shew my writing to as many as you will, I fear no indifferent reader, and others I regard not. Your censure both of it & me, I 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.

Mr Brough. his Reply.

YF you were mistaken for the Equivocation of silk, wit [ 1] would you should have opened yourself: seeing our Copes imitating Aharōs ephod, have the silk of the worm.

Touching the worms silk, & for uncleanness in Ceremonies, and yet the same lefull in civil life: as Musk, for which [ 2] 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 vnthankfill 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 Lord's 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 partes tell others, that you are not a church but a synagoge of Satan.

The 1400. years experience you would have proved. O wise Chronicler. If you can prove any one yere to have divers thread in the Ephod : then M. Ainswoorth shall be the man, and wisdom shall die with him. Rabbin's since Ezra have records uniform. Your threatening what you will not beleve, is a ridiculous confuting. I know you beleve little aright.

Your distinction for 〈 in non-Latin alphabet 〉 the stone, argueth a stony understanding who would think of the marble here.

For the Curtine stuff, Tremellius would not refuse the Rabbin's. He knew Moses spake 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 besemeth none but the synagoge of Satan.

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

Seeing 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 honor a wicked excommunicatour, and blasphemer of the Christians, and their Church? And your thankles heart that knoweth that the best glory of your studies hath ben a theft frō my books: without mentioning the auctour, 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 thereaboutes checketh himself, and then adventure to dispute. Now your blindness bredeth saucy malepertship.

Peace you hate most deadly: that revile our holy buildings: and befool all Christendom for 1500. years. and so for the Lord's prayer: and give yourself over to Satan: by wicked excommunication.

Mr Ainsw. his Answer. To Mr Broughton, Grace & sobriety.

HOw well yow have justified either the unjust reproach of me, or your blame of our English translations, touching the question of Silk ; & how soundly yow hav proved linen & woollen to be the matter of Aaron's garments, or worm-wrought silk to be unclean & unlawful ; I leave it to the judgment 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 flax in Egypt, of wich linen properly is made; & that Shesh was another stuff, which the nobility of Egypt wore in honor; whervpō I gather, it excelled our linen. 〈 in non-Latin alphabet 〉 Techeleth which with us is blew silk, with you blew woolen, I find was the attire of then Princes of Assyria & other nations; and with it & Purple, the heathens adorned their images of gold: Scarlet also was matched with golden ornaments, which argueth these things to be neither commune nor base, but rather as the scripture calleth them 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 colors, which reason will teach were suitable to the same. Now what likelihood there is that the golden taches should be fastened in loops of blew woolen thread ; or the glorious breastplate, should be tied to the Ephod with golden chains & rings, & with blew wool ; or that the pure gold̄ plate with the holy graving vpō it, should be fastened to the miter of Shesh with blew woolen thread rather then 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 Aequivocatiō, though yow 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 Popes ward-robe; and the interpretours 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 Rabbin's 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 & woollē, which in civil use was unlawful? or why should the worm, more then the purple fish which was unclean seeing it had not sins & scales, be shut out of the tabernacle? Or why excepted you against Silk, more then against our Englishing of Tachas the Badger, whose skin covered the Sanctuary, though the flesh was never 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 Rabbin's hold it to be a clean beast, and I will not deny it.

And now that I hav seen your proofs, & we ar 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 ar 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 wool-bearing trees, as Pliny calleth them, is wool also; & is so named of Greek & Latin writers, yea ( Sericū) silk itself is so called. Now Tremellius maketh all in the Sanctuary Xylinum, & so, in this understanding the blew purple & scarlet might be wool, & Josephus with other Jews that cal 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 divers mixture was in the Priests 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 & reproach-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 yow cal our Judaism, & say, it hath lost all right of disputing. 2. Secondly, our befooling (as yow wisely speak) of saying the Lord's 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 cal me a wicked excommunicator, & say I hav 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 worshiping him aright in spirit & truth according to his own law, but after human inventions; 3. a • not having the ecclesiastical regiment & ministry prescribed in Christ's testament, but another received from the Roman Antichrist. Of these & many other your particular transgressions derived from these, we hav published our proofs & reasons in the Confession of our faith, & sundry other treatises: against which, if yow hav ought to object, or can any way defend your churches estate, yow not only hav liberty but may get yourself credit so for to do. How is it then, that you leave these main matters, & medle 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 ar 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 hav neither convinced us of Judaism, nor warranted your Temples by any law of God; only we hav your bare word, calling 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 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 worship of devils, and maketh Babylon the habitation of devils; and hath forbidden us all manner communion and fellowship with devils or idols; or retaining & using any monuments of their abomination; and draweth their 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 ar appropriate to the worship of Satā, & a part of his childrens 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 of the heart before God, by making requests or giving of thancks according to the present need & occasiō; through the help & working of the Holy ghost which God hath shed into the harts of 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 Abrahā Isaac & Israel, Moses & Joshua, David & Solomon with many other Saints. We find it promised, that at Christ's coming, the spirit should be more plentifully poured upon the church, even the spirit of grace & of supplications ; which he graciously performed both by doctrine & spiritual gifts wherewith he furnished his disciples; who accordingly prayed, not with prescript words, but with such as the spirit gav them to utter, God 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 yow profanely cal our befooling of saying the Lord's 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 mentiō 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, hav as express words in show for their real presence in the Sacrament, & think they hav as good warrant from Luk. 1.48. to say the Ave Maria, as you for the Pater noster. But if you 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 give laws & forms for prayer, other then 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 given us this charge and authority to cast out from amongst us all wicked persons. This hav we done to divers, and God hath confirmed it in heaven, & we hav seen it with comfort, in the conversion of many, & hardening of others that they hav grown worse & worse. 2. And where you charge us with excommunicating for baptising in the Dutch church, we in deed mislike the faults that are in this Dutch church about baptism, & will not suffer our members that hav joined in covenant with us, to run into those iniquities, or partake with them, (though we have not hitherto cast out any for this particular you mention, but for other transgressions that deserve cutting of, as we by God's word ar 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 ar of no church, & their other transgressions in their constitution, government, worship &c. whereof we hav admonished their overseers, and which things ar published in our answer to Mr Iuni •• , and ar neither amended among them nor approved by him or themselves, we ar willing to hear what you can say, & when you hav justified them by God's word, then may you justly blame us for condemning them.

But more cause hav you to look to your own practice about excommunication th • n thus to revile us. You gav out the curse 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 cal me a blasphemer of the Christians & their church. I require proof of your accusation▪ show in what words or writing I hav blasphemed any Christian: if you cannot; bethink you what will be the reward of lying lips.

How vain is your religion, that refrain 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 hav so well deserved of the church by their writings, expecting thanks you wote not for what; & affecting popular praise. Know you not that God resisteth the proud, & giveth grace to the humble? How contrary ar you to Christ, who received not praise of men? & how can you believe aright in him which seek honor of men, & not the honor which cometh of God alone? And for your persecuting of this poor church of Christ, making us the mark for your sharp arrows, & thinking because we ar despised of the world, that you also may tread us under your feet, be sure the Lord will bring yow unto judgment.

As for me, I never expected honor from yow, I know the upright of way is abomination to the wicked, I account it my honor 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 yow may find repentance, & mercy with the Lord, otherwise I leave yow unto his rebuke, who will reward you according to your works.

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 Neighbor, 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 soundes: as why Bosor, s, for v, 2. Pet. should be Balaam's father; nor dare determine why Joakim is left out, Math. 1. as your wisdom is charged: & despise all Christendom, must needs be counted witles. 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 clok • your ignorance. And you would be taught of the worm. If you had a mind you might sone learn that. For the Archb. you say I did excommunicate him. How, otherwise then citing him to God's judgment, & 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 wrote, returning a letter sent to him. In this case no subject will dispute, one for all Christians against you, whereas you are less then 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 dottrell, missed. In two words this might have ben 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 everything. Now Archb. Wh. is the M. R. Father: confess your error, as he did: sending M. Geoffrey K. for Basil, & you shall find some praise of sobriety more then 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.

IF the Apostle Paul had occasiō to desire the prayers of the faithful for him that he might be delivered from unreasonable & evil men ; much greater need hav 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 hav 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 hav 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 hav 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 thanck 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 Rabbin's 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, He that will do anything 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 Rabbin's : I speak not of matters of faith only, but of this & such like things: for Josephus writeth that the ram • skins were died red & blew & purple &c. when Moses telleth us only of red. And R. D. Kimchi saith the names of Abraham Isaac & Jacob wer also graven on the stones, when God's word mentioneth only the 12. sons of Israel. And their ignorance in some things themselves confess, as what the Vrim & 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 hav me say, whither the white were linen or silk. I hav told him, (if he would take it) that I think it to be neither of both properly as these things ar 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 hav proved, & he answereth me not. Let him with the former, mind Straboos testimony, that showeth silk to be made of bysse, 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 hav 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 then it will appear, the strife is merely about words; & such I never denied it to be, but hav proved that of such wool, linen (as we cal it) is made, by Pliny & others. Theophrastus is plain, speaking of trees in Arabia & India, that yield ( 〈 in non-Latin alphabet 〉 ) wool, as in an apple, which when it is ripe, openeth, & the wool is taken out, of which they weav sindons (that is, fine linen clothes) some cheap, others very costly. Strabo hath the like words, of trees, on which grow wool, whereof fine-woven sindons wer 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 wer 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 hav shown 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 sprinckle was wool, therefore the High priests garments wer 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 calleth 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 baptising in the same. Of these things I wrote briefly for the clearing 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, then other evils that we reprove.

But loe, 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 defense. 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 wer under hand, he came unto one amongst us, & inquired of him what doctrine I had taught touching the stones on Aaron's breastplate, & would hav urged him upon his oth to tell him; insinuating that he knew I followed the Geneva translatiō, & consequently must needs err. And though at this fishing he could find nothing against me; yet it seemeth the matter died not; for now there fly abroad certain 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 conteyn 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 & will be testified by many that heard me, though it be now some years since I spake 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 writings wer 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 ar inferred against me, as overthrowing not only all Moses, but withal the new Testam ••• . The falsehood of this charge is no less notorious then 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 shown the Israelites could not be dwellers in Egypt, so many years anything near. Let Mr Br, therefore name mine accusers that hav 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 hav & will spread concerning me: Only this I know, that God will be judge & avenger of all such wickedness; unto him I commit my cause. And though they shall proceed in this their malice, yet rather then I will continually trouble myself or the reader with such fruitless matters, I will follow his example who in like usage was as a deaf man that heard not, & as a dum man that opened not his mouth ; & will trust that the Lord will 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 lodeth 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 hav no defense 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 saviors lot, who was before me a worm & not a man, the shame of m • n, & contempt of the people.

For his curse given out against his Lord's grace of Cant. now that he is put to justify the same by the word of God, he writeth very faintly; asking How he did it otherwise then by citing him to God's judgment, and himself ? and further asking, 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 Popes preeminence? And if he bring no better proof, I doubt he teaching that any may give out the excommunication against any, will be judged both of Papists & Protestants, to hav ••• ed but false doctrine.

The commandment of Christ doth plainly refute it, Mat. 18.15-17. where he willeth that our brethrens sin̄es 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, willed the church when they wer gathered together, to deliver the sinner to Satan by the power of Christ. If one man may excommunicate another, 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 judgment ; shall we take him to mean that he excommunicated & cursed himself also at the same time: For against the Prelat thus he wrote & printed, 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 ar 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 judgment think that the church of Corinth should no otherwise proceed against such an enemy of Christ, then by citing him & themselves to God's judgment? In doubtful matters, & where no proof or witness is, an oth may end the strife, & the thing be left unto God, to judge & bring to light when pleaseth him, as the scriptures teach: but in cases of excommunication the sin must be manifest, & sinner obstinate, & then he by the church through the power of Christ, delivered to Satan, that he may be humbled & ashamed for his sin, (if such be the 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 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 judgment seat, we know that we must all there appear at that day, to receive according to that we hav done: but excommunication is God's judgment 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 neighbor, & then to say, I have but cited him as myself to God's judgment. 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 ar all his actions which he doth in that estate. Neither may any Christian hav spiritual or civil fellowship with one so cast out, but must avoid him, least 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 estemeth it,) from King, Queen, Coūsel & the whole Realm, their Archpastor & metropolitan, without their consent, & if any of them hav since that his cursed estate communicated with him in doctrine, prayer, sacraments, or any other part of his ecclesiastical function, which extended over all the land, they communicated with an enemy of Christ & member of Satan: and if any Bishop or other minister hav 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 calling, or any just manner of proceeding to excommunicate the Archpastor of all the realm; & let men of place mind, whither his disturbāce past & present, deserveth not rather the sword which he so maliciously would bring upon his neighbor; & whither I had not just cause to say, that himself would be found to be the wicked excommunicator ? If others should believe & practice this his doctrine, one man may curse another, & none shall know almost with whom he may live or walk in communion. For if any man anger his neighbor a little, (as I have angered Mr Broughton ) his neighbor 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. wer not justly & lawfully cursed, then Mr Br. saith it returneth to the giver ; & then himself hath been ever since that day, & so shall continue til he get out by repentance, a cursed wight, & one that hath given himself over to Satan by wicked excommunication. Betwixt himself & his most reverend Father the curse then doth lie; & between them let it rest.

The effects following his excommunication ar next to be minded. He assured the readers, that they should see the Archb. or himself pay the price. Would he hav men expect miracles by his hands, as if some great plague should follow the man tht 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 sinners conversion & salvation by means of this censure; or otherwise to leave him to God's judgment, 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 judgment upon the wicked here on earth, yet he reserveth such things to his own secret counsel, & will not hav them expected from the mouth of man. Let Mr Br. then look how he presumeth thus to limit the Lord's judgments betwixt his neighbor & himself, least 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 hav judged his curse killed himself. Well let him beware he curse not many, least some of them do out live him, & he dynig without repentance give 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, 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 willfully persisted in; such he hath not proved to be in me; neither will be brought to prove by God's word anything 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 & claymeth 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 ministry or priesthood at the hands of his right reverend Fathers the Prelates: which ministry we hav disproved in many writings published; & Mr Broughton himself will not & cannot approve his own function.

5. We ar 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 wer without, but only them that wer within ; & God judgeth those without, 1 Cor. 5.12.13. But Mr Br. in judging & excommunicating me, (if I be such as he esteemeth me,) hath taken upon him more power then 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 hav deserved it, it is for sin: all sin must be discovered & judged by God's law; & the sinner willful. 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, 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 judgment. 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 vnfeighned repentance.

As for me, I hav otherwise learned Christ, then to fear the curse causeless, or to be afraid of vain-man, whose breth is in his nostrils. The Lord promised to 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, It may be the Lord will do me good for his cursing this day. In him I trust to be hid from the scourge of the tongue, and from the juniper coles wherewith this enemy would scorch, & into which he would send me. Yea though his mouth were (as Nebuchadnezzar's furnace) seven times hotter then any man's, I will repose in him that saved his servants from that flame; & hath made this promise to every true Israelite, When thow walkest through the fire thow shalt not be burnt, neither shall the flame kindle upon thee. Isa. 43.2.

Mr Henry Ainsworth his other answer concerning the writings aforesaid. An Answer to the Articles of vnlernedship 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 conteyn besides malice, most manifest lies and forgeries; & to tend unto the disgrace of God's truth & discredit of his Church unto whom they wer 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.