Certain Questions, Articles
Mr Hugh Broughton his other vvritings againſt Mr Henry Ainſvvorth aforeſaid. Articles of vnlernedſhip obiected to Mr. Ainſworth: ſhewing that he doth not well to take vponupon him a Doctorſhip.
And firſt from Aharons attire: afterwards for all Exod. & Ebrew and Greek ſtudies: ſhewing that he ſhould do better to learne yet 20. yeares, then beeing blind to lead the blind into ditches.
M. Ainſworth was accuſed that he ſayd the Ephod had blew ſilk, ſcarlet and crimſon, & white ſilk: where in trueth the coloured was woollen threed: and the white was linen: by the vniverſall conſent of the Ebrewes who had 1400. yeres open ſight and vſe of theſe matters: and in all theyr recordes are vniforme for the matter. Alſo the beſt Rabbins of Chriſtians vponupon the great Plantine Bible in many places might have forced him to have perceived his blindnes.
Ainſvvorthes aunſvver.
In ſteed of humilitie he bableth moſt ſenſeles through a ſheet of paper almoſt all neer written to match the leaves of a forreſt in groſſe errours by talke: turning Dictionaries, and diſputing moſt ſenſeleſly: and after warning, in replie, he thus ſpeaketh.
1. He thinketh that white ſilk & white linen is all one. So blew ſilk &c. and blew linen: and he maketh no conſcience in having deceived his hearers: & careth not for the Law of leaving open a well into which the vnheedy may fall.
2. Becauſe in private garments, Levit. 19. diuerſe ſtuff is forbidden, he dreameth Aharons Ephod had not diverſe ſtuffe. And will beleve the Scripture rather then all Iewes conſent: as though the Scripture expounded the tongue: the Old T. the Heb. and the New T. the Greke.
3. He might as well ſay Aharons Ephod had no golden thred; becauſe Levit. 19. diverſe ſtuff in garments is forbidden.
4. For an Hebrew word, Mr Ainſworth dare take againſt all … ▪ None of wit will thinke him wiſe.
5. For a Iewes Law, & open ſtorie, he preferreth hi… … all Iewes that ever handled Moſes.
6. He deſpiſeth this lawe, The Scribes and Phariſees ſit in the chayr of Moſes: So heare them.
7. The Apoſtles never in termes force, leave the Rabbines ſkill Mr Ainſworth will be wiſer: to what worth all not blind will ſee.
8. The Lxx. Exod. 28. hauehave Byſson, foreign, the Apoc. alloweth that. Yet Mr. Ainſworth bableth of Tremelie… from whom D. Iunius departeth infinitely: and can be giving counſell forſooth to others to regard a Latin for Hebrew help, where the Apoſtles damne him.
9. He can teach vsus all, Engliſh: that white linen and white ſilke is all one.
10. And by him, ſilke conteineth linen and the wormes thred, as Hades, heaven and hell. As he knew not till of late, Hades: ſo not yet the Ephods thred.
This much now: more hereafter.
Of infinit errours in M. Ainſworth, following the Genevah tranſlation & notes for placing the 12. names of the tribes: & for the names of the stones.
The Apoc. 21. tranſlateth all Ahavons 12. stones. There alſo according to the tribes cariage, the order is given: that Ruben & Ioſeph both, loſe ſupremacie, Ioſeph for Ieroboam: & Beniamin by right cometh in the firſt foundation: which Ioſeph ſhould have had: Iuda becauſe of our high ſacrificer hath the place of Levi, & Levi of Iudah: Symeon alwayes baſe is reiected into the ninth: & Iſachar hath his place: Next of order after all three of Lea cometh Zabulom & ſixtly Ruben to come afore the handmaydes ſonnes: Then Aſer for Anna that ſhewed Chriſt preſent: then Ioſeph, that in his Berylls two held 6. & 6. Then Symeon: Then Nephthali for Barack before his elder brother Dan: & he, as by birth afore Gad. By the ſtones names the tribes are aſwell meant as yf their names were engraven into them.
1. M. Ainſworthes tranſlation leaveth this heavenly matter as nothing belonging to Aharons care of Iudgment: which he ware on his breſt: or to the providence of Chriſt for all the tribes ſtorie.
2. The holy Gh. alloweth the Lxx. in Beryll: Ioſephs ſtone: thriſe ſet in the Ephod. Onix hath M. Ainſworth, never vſed by God: as though the new Teſt: would omit the ſtone that bare all their names. None of heed taking & lerning would ſo think.
3. One that took the right courſe of ſtudie for tongue would note how much Hebrew of the Lxx. or Greek tranſlation, the N. Teſt: alloweth: & in how much more that followes exactly the principall hea…hen Greek, for an Ebrew terme well knowen: and in how much, the …halmudiques. M. Ainſworth is as a babe for all this, & never knew … any ſuch matter belonged to Diuinity ſtudie.
4. Heathen Greek, & the Lxx. in theſe, Iohn Apoc, 21. alloweth:
1. Odem: Sardius. Rubens.
2. Pitdah: Topaz. Symeons.
3. Barecheth: Smaragd, or Emerauld. Leuies.
4. Saphir: in Eb. & Greek. Iſachars.
5. Leſhem: Hyacinth. Dans: as the towne Leſhem. and by the ſtones name the parters of the Land knew, that Leſhem the towne ſhould befall Dan.
6. Achlema: Amethyſt. Gads.
7. Tharſhiſh: Chryſolite. Aſers.
8. Beryll, for Shoham. Gen. 2. Ioſephs.
Theſe eight, heathen have: & the Lxx. in ſenſe as Rabbines would expound Ebrew: & the holy Ghoſt alloweth them. Wilfull deſpiſing of the holy Ghoſt is flat Atheiſme: Blindnes not learning muſt M. Ainſworth plead.
Of foure Iewels names: altered from the Septuagintaes, Apoc. 21.
Foure names of ſtones the Lxx. brought, which the holy Ghoſt reiecteth. Apoc. 21.
Nophec, the ſtone of Iudah, is Anthrax, in the Lxx. But Chalcedon in the Apoc. as Andreas Caeſar thervpon noteh by the order of the ſtones: And God alloweth Tharg. Ieruſalemy: vponupon Exod. 28. vvhere Nophec is Chadcedona.
Iahalom, the ſtone of Zabulon, was Iaſpis in the Lxx. Though Iaſpe in Ebrew, was Beniamins. God giveth Zabulon the Sardonyx: the hardeſt next the Diamond, & fit for the notation of Iahalon: named of abiding the hammer & of Beating. Therin the Apoſtle maketh heathen, as holy, by applying an heathen terme to a ſtrange Hebrew.
Shebo vvas Achates: in the Lxx. and Nepthali was engraven in it. The Chryſopraſe is a white achate green on the one ſide: with a golden liſt: that doth God bring for the Achat: Apoc. 21. So Thalmudique & Apoſtolique Greek is here.
Iaſpe of Beniamin, hath Apoc. 21. Iaſpis: & the ſonne laſt in Birth: but of the firſt betrothed wife, hath the firſt foundation.
Hovv far Mr. Ainſworth hath ben from fitting theſe names: his ovvne hart and his hearers can tell. And all who be not cauterized in hart will confeſſe that God is much contemned, in that his tranſlation was not regarded. Yet Mr Ainſworth follovving the interlineal of Aria… Montanus, yet refuſing him & all of eſteeme for wool throd, vvill with ſaucy malapertſhip rather caſt of all this then confeſſe how babiſh hee is for lerning. Yf he dare replie, he vvill ſhevv himſelf to be as a man giddy in a tempeſt: not knovving vvhat to ſpeak, nor vvhat to affirme. He that checketh him, vvill adventure his fame that ſo it vvill fall out.
And this much to ſhew what a Babe Mr. Ainſworth vvill ſhew himſelf for twelve dum ſtones: to be as dum as they: or a Nabal, if he plead he may deſpiſe the holy Gh. his tranſlation. He is like to be guilty of further errour.
How the Patriarches were to be grauen in the two Berylles: and in the 12. ſeuerall ſtones.
Our Geneva, and Church Bible, and Tremelius, in theyr wordes beare this ſenſe that they vvere to be engraven according to their birth: they firſt vvho firſt came into the vvorld. It is marveyle that Tremelius vvas ſo ſimple. Philo of Alexandria vvho ſaw the Ephod, placeth Iſachar in the Saphir: which by birth Dan ſhould have had. And baſe Dan ſhould have had in the Saphir, the ſecond foundation in the Revelation: And noble Iſachar, the place of baſe Gad, and the laſt in the Revelation. Yf Mr Ainſworth will affirme that he rightly fitted the Patriarches to their ſtones: the writer of this vvill highly renowme him. Yf he miſſed, he diſturbed, Ioſuah, Ezek. Apoc. and all light of the holy ſtorie: which chayneth the ſtories of the Patriarches birthes, & life: and their ſonnes poſſeſſions, and cariage, and regard from God, all together.
Of Exod. v.1. vnmarked.
Exod. Chap. 1. ſetteth all Leahs ſonnes together: and only Iſachar & Zabulon move the doubt: vvhither they follow Iudah: or come after the foure handmaids in the ſtones: The Rabbines in the Thalmud conſent, ſhevv that thence Moſes taught hovv by kindreds all together, as the firſt had ſeniority of birth, the terme Tholedoth vvas to be expounded. And they ſavv extreme abſurdities, if that vvere not obſerved.
Of Heathens natiue light for Heroaldry.
Poets Greek & Latin compare Mans caſe vvith reſemblance in Naturall things fit to all iudgmentes. Ouid in deſcribing the Sunnes pallace, obſerved that: and in deſcription of Slepe, of Envy, and in all his tranſformations. Moſes & the holy Prophets allegories are extremely perfect & pleaſant in that kind. And for Aharons attire, the Rabbines, by Naturall heroaldry, and by the Prophets, ſpeak the ſame, that the holy Apoſtles doe from God. The vvhite linen, the Helmet or Bonet of ſalvation, the ſtraite girding of the loynes, Vrim & Thūmim in faith & love, the building of the Temple, & ſighting for the Church, & teaching the covenant of ſalvation meant by a throne holder, like Iaſper and Ruby, with a rainebow like a rainebow, and bearing of Gods name in the forehead: theſe ſhew in the New Teſt: what Aharons attyre meant. And moſt of this have the Prophets, and alſo the Rabbines. And nether Prophetes the doubtleſſe warrant, nor Rabbines, auctours for phraſe commonly allowed by the Rabbines, ever took the worme for ſignification of cleannes. As in Greeke foreign Chamerpes earth-creaper, is a name of ſlaviſh and earthly affection.
And our Lordes ſuffrings were taught by Blew ſcarlat and krimſon: fit for blood of al ſorts: and white for good ſucceſſe in iuſtice. And if he had ben to deſcend to hell, black ſhould have reſembled that. And why no Iron was in the Tabernacle: Plato & Tullie would ſoone ſee. Iron, is an inſtrument of vvarres, not an ornament of a Temple. So where in Daniels Image, warres of 300 yeres betwixt the two legges, Seleucidae & Lagida ſhould be ſtill for Iudea, toſſed and ſcattered on both ſides, Iron was a ſenſible note: and not gold ſilver nor braſſe, to expreſſe that. He that marketh this may bring the like wit to the twelve ſtones: how they vvere fit in badges: and ſhew that he beareth choſen Miſpat, the care of right judgment on his breſt: and girdeth vp his loines like a man, to fight the good combat of God.
Of Iacobs ſonnes by his noble Wife, & baſe Handmaydes.
Chriſt, Prov. 8. delighteth to play with the ſonnes of Adam. Not with the vvicked: of whom he ſaith: that it repenteth him, he made man. But in the godly he delighteth: as he wreſtled with Iacob: and before ſhewed him a Lather: reaching from the earth to the heavens: & 20. yeres ſhewing heavenly favour ſtrengthned the godly Patriark: & after in all varieties was ſtill with him. In ſuch Chriſt his delight is. So in precious dum ſtones he ſpeaketh the Patriarkes ſtorie. Of noble Lea, be two vvarriers, two ſeamen, two ſtateſmen. Of the two handmaides, each hath, a warrier, and a borderer vponupon ſea. The noble Rachel hath tvvo noble ſtate tribes. Of Leah, Ruben the eldeſt had his land vponupon the enimies: as bound to fight for his brethren. So Symeon, a warrier againſt Sychem vvas placed vponupon Amalek: & gate from Amalek many townes, and did Ruben from the Hagarenes. Dan of Rachels handmayd gate & held Leſhem the towne, by vvarre. & G…d of Leahs handmayd, was in a Playn, nere Ruben, bordered vponupon the Enemie: that garriſons might warre ſtill with him. Sea-men were tvvo of Leahs, Iſachar and Zabulon whom Iacobs tongue placed vponupon the middle ſea. Aſer of Leahs handmaid was placed with them: and Nephthaly of Rachels mayd, held Tyberias ſea, a bleſſing, vponupon which Chriſt vvalked. And Rachels two ſonnes had noble glorie, Ioſeph in Ieſus conquered the land: & his tribes had long glorie: And though Rachel ſoone dyed for a ſpice of Idolatrie, in travell: yet Beniamin had the temple in his tribe: And Levi ſerved there in holy vvorke: And noble Iudah built the temple, and long held the kingdome.
The 12. ſtones, anſwering the tribes caſe.
The tvvelve ſtones are fit: The VVarriers red, or vvith ſome vvarre-note: the Seamens fit: Ioſephs moſt ſit in clear Beryll: and Beniamins in the Iaſper: and Levy in the Phoebean Iaſper, Ovid. Met. 2. and Iuda in the flaming Carbuncle. Mr. Ainſvvorth his ovvne hart can beſt tell vvhether he knevv Moſes purpoſe, Exod. 1.1. to ſet all Leahs ſonnes together: that Dan ſhould have Leſhem: or vvanted learned ſight to avoyd our ttanſlations errours, and to follovv the lerned Rabbines deep ſkill herein. But I am afrayd the bare narration of this, vvill rather drive him to ſome ſaucy malapert raving, then beate any vvit into his vnlerned head: vvho yet vvill needes be geving counſell to others hovv to learne Hebrevv, by impudency to hide his ignorance.
Of Ezech. chap. 28. vſing 9, of the 12. ſtones.
Ezechiel telleth of old Chyram king of Tyrus how in David and Salomons tyme he had the vvhole dignity of Iſrael in Gods people, and holy tribes: and leaveth out only three handmaydes: as beginning of noble, and ſtill aſcending: taking in no handmaydes tribe, but happy Aſers, his borderer. Nepthali, Dan, God, the three laſt Apoc. 21, Ezechiel of force leaveth out: as not obbrading baſe dignities. If M. Ainſworth had not Rabbines help here: Aharons breſt had litle hart from his lerning, & he may ſay he obſcured Exodus, but could not open the firſt verſe, as the Thalmud vvould profitably have taught him the right.
Of Badgers.
Badgers ſkin our Genevah hath for the tabernacle: But the Biſhops amended that into Taxus. It is an ox kind beaſt, Ezech. 20. whoſe leather is the beſt for brave ſhoes: and not the vnclean. How Mr. Ainſworth quit him ſelf therein: whether he ſtayned all trope of Ceremonies therin, or playd the man, his owne hart, and his hearers will cenſure.
Of the Candleſtick.
Hebrewes note well, that all the ſtories in the Bible after the firſt ſix dayes of creation, & fall, & ſeaventh of reſt, in mens glorie or ſhame have relation to the order of creation ſtill calling men to conſider that. So in Henoch, Heber & Iſaak noble ſhort life, and holy long life: & ſhort by will but long of Gods ſtay, bare all glorie. & 777 in Lamech: and 600 was ſad in Noah: & 6 tymes ſeaven is often for to teach triall or experience. So 42. yeares after the land was parted brought Chuſan a full ſeaven yeares oppreſſour: but in the Iubily Othoniel ſhewed God had his time. The Candleſtick had 22. bowles; 11. knoppes; nyne flowres: the 42. devoured of two beares: the 42. kild with Ochoſia; the 42. Mat. 1. are lernedly obſerved for number as not commonly caſt. And the Candleſtick but by Iewes had never ben marked. And if one diſh knop, or flower want, they hold all maymed: as no help to ſtory. Here Ainſworth may bable as he cannot but prate: But if he had conſcience as a graine of muſtard ſeed he would not be a doctor.
Of girding about the breſt.
Our L. Apoc. 1. was girded about the breſt: Ainſwoth Exod 28. was to have ſhewed why? & by what cuſtome Rabbines there would have told him. But the Bat & Mowleward will teach that which he never learned. They that like of him are like vntounto him: & all that put any truſt in him. foreign
Concluſion.
He cannot as an Ebrician or Grecian in lerned ſcholes would, grammatically expound one line of ether Teſtamēt: Such a mate ſhould not befoole all that goe and went 1500. yeres to churches as ſome yet ſtand.
To the Engliſh company that hold M. Ainſworth of ſome worth forlerning.
YOu report that Ainſworth taught vponupon Exod. 12.40. that Iſrael was in Egypt 430 yeares. And one no better lerned then he, would ſo expound the Ebrew. For Moyſes in a matter knowen, would vſe a ſhort bravery of ſpeach, that heathen ſhould not brable for 215 yeres ſpent in Chanaan for 70. ſoules: & 215 in Egypt for ſix hundreth thouſand valiant men: But left his ſpeach ſhort. Novv if your reportes of M. Ainſworth be true, marke his dulneſſe. Cohath, Exod 6. is Moſes grandfather. He came with Iacob into Egypt, Gen. 46. All his yeres were but 133. Exod. 6. Amram was his proper and immediate ſonne, Exod. 6. He lived but 137 yeres, Exod. 6. Moſes was his next and immediate ſonne. He lived but 120 yeares. Deut. 31.
133
137
120
390
So Moſes ſhould be dead, before the Law was geven, 40. yeares: & all religion grounded vponupon Moſes ſhould he fables: by M. Ainſworth: vnleſſe he turne: as he did for wool▪ & linnen in Aharons attire. wherein if againe he will revolt, let him confute Arias Montanus folowing the vniverſall Iewes conſent.
How M. Ainſworth denyeth the New T.
S. Paul ſayth, Gal. 3.17. That the Law came 430. yeres, after the promiſe, that in Chriſt all the nations of the earth ſhould be bleſſed: So
Yeres are to Iſaaks byrth
25
To Iacobs
60
To his in Egypt afore Pharaoh
130
215
And ſo of neceſſitie in Egypt but
215
430 all.
Thus ether M. Ainſworth muſt eat his wordes or be guilty of reiecting all Moſes as a fable: and be as a man forlorne of God: that will be teaching of others being ſo far from all hope of lerning and wit.
To the company of folk that hold M. Ainſworth of worth to teach Divinity.
1. MR. Ainſw. hath ben reproved for not teaching that the blew purple & ſcarlat in the Ephod was vponupon woollen thred, by the vniverſall conſent of the Iewes: wherof ſome recordes vvere 500. yeares old, vvhyle the nation yet beheld with theyr eyes what was done.
Mr. Ainſw. careth not for ſuch a teſtimonie. S. Luke thought theyr teſtimony ſufficient for Nathans houſe & for Zorobabels twiſe: and they who know not when humane teſtimonies be as ſtrong as need to be, ſhould not teach Divinity.
Arias Montanus & his fellowes who dealt in the great Bible, which turned the Thalmud Dictionarie & all the Chaldy Paraphraſtes into Latin, vvhoſe lerning herein all Chriſtendome followeth, vvere cited againſt him. But with himſelf his owne aucthority is more.
Here you muſt ſee what ſuch a man is.
2. The white vvas told him to be linen.
He aunſwereth that by ſilk he meant flaxen fine Linen. How well iudge your ſelves.
3. He taught you, vnleſſe his hearers be impudent, that Iſrael was 430 yeres in Egypt; as our Engliſh tranſlation goeth. So Moſes ſhould be dead 40. before the Law: & all his writing ſhould be fables.
Vnthankfulnes.
They who know what long agoe I wrote, & firſt opened in Engliſh: and how he taught the ſame, never mentioning whence he was taught, & hovv yee moſt admired him for that, think him an vnthankfull wight, & you very ſimple.
4. XX yeres agoe, the time of Adams fall, that he fell his firſt day, was holden a wonder: till I ſhewed how the Iewes vniverſally & many Greekes and old Latines hold that. M.A. could find prayſe for that which he never ſtudied.
The vvhole Chronicle, and the ſetling of the Iubilies, with our Lordes death, & plaine reconciling of the two, S. Math. & S. Luke, and diſtinguiſhing of Daniels Beaſtes & them of Apoc. was not taught vncontrolled, till in my Scripture concent I handled the matters. For this, glory, Ainſw. would take, but give no thankes.
5. He cometh 20. yeres ſhort of Eb. & Greke: That will I ſoone prove.
6. He thinketh that the Goſpell hath a New diſcipline: The Iewes tell all, all was in the Synagoges before Ezraes time & while Ieruſalem ſtood. All his ſtudy here tottereth.
7. His labor tendeth to overthrow this ſtate. Holding no true church to be here. This dealing is ſtark bad.
8. He knoweth not what the Bible is. He hath ſuffred you to vſe, Math. 1. Ioſias begate Iehoiakim, and Iehoiakim begate Iechonias. S. Mathewes true copies have not Ioakim. And the Iewes would ſwear that God neuer penned the N. Teſt: if Ioakim were honored there: He that kild Vriah the Prophet, & would have killed Ieremy, & brent Ieremies Lamentations, & was buried like an aſſe: condemned by the Iewes whole conſent, that he is gone to eternall deſtruction.
9. And if Ioas, with his father Vzias & Amaſias, better all then he, be left out, it were ſtrange that Ioakim ſhould be in. Some trifling copier, knowing that he was indeed ſonne to Ioſias, & father to Iechonias, put him in: not knowing why S. Mathew left him out. The Greke copies far the greater part: & all tranſlations, the old Latin, the Arabique, the Syriaque, the Ethiopian, leave him out. And the drawing of him into S. Mathew, ſhuffleth the condemned ſtate of the Kinges, to have of theyr company one, among the bleſſed Private of Nathans houſe to diſturbe the whole argument of S. Mathew & of all the New Teſt: which teacheth the kingdomes of this world are ful of imperfections. Of this M. Ainſw: vvas vvarned. Then he runneth to a diſcourſe of M. Bezaes fame: as though reſpect of perſon might be in examining the truth: & wher Beza condemneth himſelf: M. A. will ſpeak for him. M. Beza at the laſt ſaw & revoked his moſt deadly errour.
Of 848 margent readings in Eb.
848 Margent readings be in the Old Teſt: ſome of our men following Da: Kimchi. praf. to Ioſ. held them warninges that a word in the text was there, corrupted. The Iewes damned Kimchi of Atheiſme for that: & taught him to yeild reaſons of the Text & Margent, afterwards. And though Arias was caught once therin: yet in ſome of his copies that is omitted. By ignorance herein often contrarieties ſeem to be in Gods word: As 14 tymes where foreign the Negative & foreign the Affirmative come both: as Exod. 21. foreign hath not betrothed her: foreign hath taken her for his. When M.A. can tell how the Bible is in both, Gods word, then hold him lerned. Till then let him choſe a fitter match to diſpute with him.
Of Rabbines vnknowen.
The Ebrew is all loſt: ſaving ſo much as the Old Test: hath: And theſe auctors we have that help vsus: The New Test: expounding many a thouſand word of the Old: wherof I will lend M. Iohnſon a Dictionarie compiled by my ſelf: Next the Lxx. Thirdly the Thalmud Ieruſalimy: & the Babylonian: the compilers whereof ſtill kept the tongue in theyr ſcholes: One man after the Apoſtles dayes ioyned all: But the fragments were from age to age ſynce Babelended Ebrew. Without judgment herein, a teacher muſt vſe other mens ſpectacles. Endles millions of hard trickes hath the holy tongue: as fitted to Adams wit to wher vsus: where, but for the Iewes, whoſe millions ſpent their life to mark ſhort ſpeches, our ſhort life would come ſhort. M. A. deſpiſing Rabbines herein ſhewes himſelf. Force his ſhort vnſuperfluous aunſwer to this. Then for the New T. I will as much charge him.
H. Broughton.