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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16958	Certayne questions concerning 1. Silk, or vvool, in the high priests ephod. 2. Idol temples, commonly called churches. 3. The forme of prayer, commonly called the Lords prayer. 4. Excommunication, &c. Handled betvveen Mr Hugh Broughton remayning of late at Amsterdam in the Low contreyes. and Mr Henry Ainsvvorth teacher of the exiled English Church at Amsterdam aforesayd.	Broughton, Hugh, 1549-1612.; Ainsworth, Henry, 1571-1622? aut; Blackwell, Francis, fl. 1605.	1605 (1605)	STC 3848; ESTC S106726	36,807	44

CERTAYNE QVESTIONS Concerning 1. Silk or vvool in the High Priests Ephod 2. Idol temples commonly called Churches 3. The forme of Prayer commonly called the Lords prayer 4. Excommunication c. Handled betvveen Mr Hugh Broughton remayning of late at Amsterdam in the Low countreyes And Mr Henry Ainsvvorth Teacher of the exiled English Church at Amsterdam aforesayd 1. Thes 5.21 Try all things keep that vvhich is good 1605. To the Christian reader grace peace from Iesus Christ our Lord. THere came lately to my hands divers writings controverting sundry poynts of religion The occasion of writing them was the cōtradicting spreading abroad as erroneous some doctrine taught by Mr Ainsvvorth 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 cōmitted vnto me for the delivering of them and if I would to take a copie By reason wherof as also considering that this controversie concerneth divers points of Religion profitable to be observed and both parties I take it being willing to have them seen and dulie weyghed of any I have thought it good to publish in print al the writings that hetherto have passed from one to another not doubting but it may much further the truth And bring glorie vnto 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 iudge of the matters here controverted as thou shalt see the truth by eyther of them to be proved vnto thee Farewell Thyne in Christ F. B. Mr Hugh Broughton in a book of his to the King lately set out concerning corruption in handling of Religion vvriteth thus Of Aharons Ephod OVr translation giveth to the Ephod blew silk purple and scarlat white twined silk The Iewes vniversally hold that vvooll threed bleew and purple and scarlat and vvhite linen and golden plates cut as threed made the cope not the vncleane vvorme and they vvill may vvell hold vs Battes Moulwates that cannot see that for the tongue and ceremony by their so plentifull and agreable vvritings And of touching a vvorme thus they vvrite Yf a worme be in a mans hand though he wash himselfe in the waters of Siloam or in all the waters that God made he shall not find absolute cleannes Now the worme vncleane by Ceremony might not be in Ceremony figuring holinesse This errour our reverend Fathers vvill amend Mr HENRY AINSVVORTH HIS vvriting concerning this question VVHither the High sacrificers attire were made of silk or of wooll THat they were not made of silk this reason is alleged Because the worm wherof silk cometh was vnclean by ceremonie therfore might not be in ceremonie figuring holines And to prove they vver of wool it is sayd That the Iewes vniversally hold that wool threed blew purple scarlet white linen golden plates cut as threed was the matter wherof those garments wer made BVt vnto the former it may be ansvvered That though it wer granted to be worm-wrought silk yet it need not be counted vnclean because the worm was vncleā for vnclean creatures whiles they wer aliue defiled not a man but the eating of their flesh or touching of their carkesses being dead Levit. 11.8.11.24 31.41 Deut. 14.8 And the Iewes vsed the service of vnclean beasts continually as of horses asses camels c without pollutiō Now seing Gods law limiteth their vncleānes in these two points how may we extend it further Againe the Bee was by ceremonie vnclean Deut. 14.19 yet the honie which she gathered wrought was not vnclean eyther to touch or to eat But if it be granted that the silk as it is first taken from the worm is vncleā yet it foloweth nor that after it is washed wound woven by art of man that it should continew vnclean stil seing that the hayr of vnclean beasts when it was wrought into cloth had no vncleannes The camel was vnclean Deut. 14.7 yet Ioh. Baptist wore a garmēt of the hayr Also the Eliphant yet Solomō made a throne of the tooth 1. king 10.18 And it is holdē of the Iewes that the bones teeth skins hayr c. of vnclean beasts ar in such vse excepted and pollute not a man Why then should the work of the silk-worme be alwayes vnclean If the silk which the worm maketh be vnclean then the flesh blood humors of wormes other like creatures must needs be holden vncleā likewise so the vse of them forbiddē about the sanctuarie as wel as the silk But the Iewes do some of them hold those colours mentioned Exod. 25. to be died in the blood of wormes as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Techeleth which is translated Blew they say was wool died in the blood of a worm called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hhalazon And it is known that purple is vsually made named of the liquor of the Purpure Murex which ar shelfishes therfore by the law vncleā Deut. 14.9.10 and scarlet of the graine called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is more then any subiect to breed worms is therfore named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 skol●kion and in French Vermillon of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 skolex and Vermis a worm But it may be further answered that it mought be silk though not such as the worm worketh for as al wool groweth not on the sheeps back but some is gathered from plants as cotton wool so is ther some kind of silk that groweth as the Bysse of Aegipt finer then linen and silk grasse in Persia other countries And if it wer such that was vsed about the tabernacle then was ther not that impuritie in the stuff which is affirmed Vnto the later point it may be sayd That the Iewes which with so general consent make wollē threed died into those colours fine linē gold the matter of those ornamēts seem herin to go against the playn law of God which forbad that a man should wear any garments of divers sorts as of linen wollen togither Deut. 22.11 and how is it like that God would then haue the High priests garments made of such mixture If it be answered God might dispense with that law it may be replied first let it be shewed that God would did so dispēse vvhich wil be hard to shew from scripture which mentioneth the die colour onely blew purple scarlet and not the stuff Secondly as he might dispense for linsey woolsey so might he do the like for silk even of the worm then the translation of silk is no more absurd or erroneous then that of wollen Thirdly if we consider the end of those ornaments which were for glorie bewtie and the commandement afterwards expressed by Ezekiel

forbidding the priests to wear wool in their administration Ezek. 44.17 it may seem probable the garments were silken or of such like stuff rather then woollen Moreover touching the opinion of the Iewes of pollution by a worme it seemeth rather to savour of the Rabbines superstition then of sound religion to be without approbatiō of scripture of other learned men or of themselves For wheras this positiō of theirs is alleged out of the Thalmud If a worm be in a mās hād though he wash himself in the waters of Siloā or in al the waters that God made he shal not find absolute cleannes First Gods law maketh no other vncleannes then by eating the flesh or touching the dead carkesse as before is shewed Againe of wormes the Iewes them 〈…〉 that their R●bbi●● s●y the 〈◊〉 that a● found in dates c. ar not forbidden to wit to be eaten because they creep not vpon the earth If this be true which I affirm not how should the worm in a mans hand which creeps not on the earth any more then the other cause so vnclensible pollution that by touching onely As for other learned men they seem not to discerne any such vncleānes in the silk of wormes Tremellius being himself a learned Iew togither with Iunius constantly translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shesh Exod. 25. which we cal fine linen linum xylinum And this xylinum Plinie from whom they take it writeth to be sponn of the Bombyx or of the worm in the fruit as it groweth Note also that the said Iunius taketh the silke worm to be a cleā creature therfore the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Solghnam which we cal Solean and God permitted the Iewes to eat he translateth bombycem the silk worm Levit. 11.22 Marcus Marinus in Arca Noe of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tolaghnath translated scarlet which signifieth properly a worm sayth because that of the threeds of the bombyces which be worms silk is made therfore is this name elegantly vsed for silk Munsterus vpon the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 techeleth sayth that the Iewes expound it to be sericum silk Vatablus vpon Exod. 25. caleth the scarlet sericum coccineum siv●●occo tinctum scarlet died silk Of like iudgement ar Pelicanus Lyra and others Arias Montanus sayth tha● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tolághnath is the same that the Ancients cal Murex and that of the blood of that shelfish other things mixed clothes wer died Forsterus on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 techéleth sayth men write of it to be a worme whose humor is of yelow colour To conclude it may seem as probable to be but one stuff even the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shesh that is fine white linen or like thing died into the foresayd colours as to be linen wollen more agreable to the law of God which forbad linsey wolsey Or we may vnderstand by wool such stuff as groweth vpon plants c. as Plinie caleth that xylinum aforesayd by the name of lanugo a fine mossy wool the trade which the silk men S●res vsed he calleth lanicium vvoolvvork or cloth making Also the hebrue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tsemer is a commune name of al wool even such as groweth on trees This for the present til better assurance of the contrary Henr Ainsworth Mr Broughtons Reply MR Ainsworth a tedious writing I saw and senseles If you check a thing in print vvit would bid you do it in print 3000 yeres Ebrevves you will teach Ebrevv Arias alone might teach you and you confute your self Silk you vvere said to defend from that you flee and bable by-matter from your ovvne head and dreame of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to help your turne as though all Ievves 3000 yeres should be overraught by Mr Ainsworth The text might alone have taught you in naming 3. coloures vvithout the stuff and linen as an other kind white is our addition But Egyptian linen is vvhite of it self and that addition is more of our selves then of the style And vvholy you shew vnspeakeable vnlernedship that gesse against 3000 yeres study of an vvhole nation for matters vsed 1400 yeres openly in their common vveale Your vvriting shal be shevved to many that many may tell how far you are from all iudgement and how you crosse and vveary your self And vvhen you number the commandements you should have told whom you folovved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Maimony But belike you neuer saw them only Munster Know now all agree not in the particulars though they make the same summe Yf you meane to confute my book put a style promising so much and folow it logically without idle citing of men to by-purposes and I vvill print your vvordes and a reply Broughton Mr Ainsvvorths Ansvver To Mr Broughton Grace truth IF my writing Mr Br. seemed so tedious found so litle favor in your eyes I marveil not that which is read with ill will prejudice both of cause person is ever vngratefull Good cause I had to doe as I did for wheras heretofore when I opened the book of Exodus spake of the stuff of the curtaines high priests garments I shewed the Shesh or Bysse to be a thing they had in Aegypt frō whence Israel came finer then our linē which we might cal silk or fine linen as our translations goe And finding no cause to alter the name I folowed stil our wonted English This now of late hath been imputed to me for error it was bruited far and neer that I had taught false doctrine touching this matter of silk Neyther was the reproch vpon me alone which I could hav borne in silence but vpon al this poor church of Christ with me Further when I met you at the printers had by occasiō some litle speech hereof it was after reported I had yielded revoked mine error Herevpon I thought it needful for staying of false tumors to giv out that writing In it I onely sought after the truth minding what might be both objected answered I found the state of the question to consist of two branches 1. That it might not be silk because that was vnclean by ceremonie 2. That it was linen wollen because the Iewish Rabbines say so Of these points I wrote what I saw not inveighing against any mans person though I vvas not ignorant from what fountanie those vvaters flowed For this writing you reproch me who rather should hav instructed me with meeknes if I had missed Touching the controversie notwithstanding that which yow hav vvritten this now I say 1. That I am stil of judgement it is neyther error nor corruptiō in religion to keep the cōmune name of silk seing that we in English name linen of linum flaxe and silk of seri●um and Aegyptian bysse for which we hav no proper name we cal both fine linen and silk hav so been taught from

our infancie in scholes dictionaries and therfore whither we folow the old translation white silk or the later Geneua fine linen it skilleth not And to conclude because it was silk that it was silk of wormes hath no better ground then their assertion which say the fathers were in Hell because they wer in Hudes seing silk is a general name as wel for that which naturally groweth as for that which the wormes make 2. Moreover that worm-wrought silk was vnclean or might not be in the tabernacle I yet see not for the reasons alleged if by the law of God it can be shewed I am willing to yield 3. Or that the high priests garments wer of linen wollen taking these names properly as we English mē vnderstand them I dare not yet assent vntil it be proved God did dispense with his law as you in speech said he might doe which we al graunt if he would And I chose rather to rel● vpō 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or any one word of God then a thowsand of men hope I hav chosen the better part which shal not be taken from me Length of time wil not preuaile against truth yet that these things wer so holden vsed of the Iewish nation 1400. yeres in their common weal I wil beleev when I see it proued and vnto any just proof I am willing to yeeld but by great words wil not be moved The text yow grant nameth 3 colours onely not the stuff So then wool is not in the text But linen yow say is named as an other kind and white is an addition more of our selves then of the style But that white is a necessary additiō is very probable vnto me seing that the same word Shesh is the name also of white Parius or Alabaster which agreeth nothing with Bysse save in colour onely and it is thought they both had the name of white shining brightnes such as the scripture sheweth bysse to have And in the first place that God specifieth the things to be made herof he cōmandeth ten curtaines of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shesh that is fine white-linen twined blew purple scarlet wher that one stuff Shesh is first named which was naturally white and three died colours after which though they be substātives at vsed for adiectives as elswhere whitenes is put for white may wel be referred to the first named stuff Neyther herein take I vpon me to teach al Ebrewes Ebrew but do learne of a learned Ebrevv Tremellius of whom others if they wil may learn also But about such matters and names of things to vs not wel knowen men vvil alway differ in iudgemēt neither vvil I contend Though I named not Munster vvhich set forth that Iewes book of the cōmandements yet seing you perceiv I folowed him you might as vvel have medled with the matter as with such a circumstance The answer of your book belongs not to me with the thing which concerneth me I deal as is meet according to my measure As for printing you may publish what you see cause so shal I. Shew my writing to as many as you will I fear no indifferent reader and others I regard not Your censure both of it me I shal suffer vvith patience This comfort I have in my self that in this al other things I seek after truth and peace vvhich God graunt me to find He that vvisheth yovv vvel Henr Ainsworth Mr Brough his Reply YF you were mistaken for the Equivocation of silk wit would you should haue opened your self seing our Copes imitating Aharōs ephod have the silk of the worme Touching the wormes silk for vncleanes in Ceremonies and yet the same lefull in civil life as Musk for vvhich Rambam is taxed in handling Aarons oinctment I would advise you rather to read Ebrew treatises then to hope for men of leasure to shew your vvandringes Specially being so vnthankfill as you are and so far from hope of truth Your Iudaisme that condemne all our Christian churches as godles buildings hath lost al right of disputing So your befooling of saying the Lords prayer according to the expresse commaundement and making phrases of wordes to meane matter of such effect and your excōmunicating for Baptizing in the Dutch church these desperate Athean partes tell others that you are not a church but a synagoge of Satan The 1400. yeres experience you vvould have proved O wise Chronicler Yf you can proue any one yere to have divers thred in the Ephod then M. Ainswoorth shal be the man and vvisdome shall dye with him Rabbines synce Ezra have recordes vniforme Your threatning what you vvill not beleve is a ridiculous confuting I knovv you beleve litle aright Your distinction for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the stone argueth a stony vnderstanding who vvould think of the marble here For the Curtine stuff Tremellius would not refuse the Rabbines He knew Moses spake short as being present to open his mind and the recordes in a lerned cōmon wealth should still continue But he that cannot examin Tremellius when he misseth or hitteth should be quick to hear and slow to speak Rancorous biting besemeth none but the synagoge of Satan In the end you will not contend Why began you then How idle are you Seing I had not Munster by me how senseles are you that think I might hitte rightly with ease vpon the matter or soone teach one as you are or honour a wicked excommunicatour and blasphemer of the Christians and their Church And your thankles hart that knoweth that the best glory of your studies hath ben a theft frō my bookes without mentioning the auctour should not seke my help Yf you sought truth you had long agoe folowed a better study Your owne hart can tell you that in differing copies you cannot tell vvhat the Bible is And for Tremel whom Iunius checketh thrise and himself would have yet once but for prevention by death you that vvil send others to him shew your simplicity The LXX allowed by the Apostles for much as for Ex. 28. are better For Greek tell why Beza 7. times or thereaboutes checketh himself and then adventure to dispute Now your blyndnes bredeth saucy malepertship Peace you hate most deadly that revile our holy buildinges and befoole all Christendome for 1500. yeres and so for the Lordes prayer and give your self over to Satan by vvicked excommunication Mr Ainsvv his Ansvver To Mr Broughton Grace sobrietie HOw wel yow have justified eyther the vnjust reproch of me or your blame of our English translations touching the question of Silk how soundly yow hav prooved linen woollen to be the matter of Aarons garments or worm-wrought silk to be vnclean vnlawful I leav it to the iudgement of the discreet reader that shal see your writings As for my self I rely not vpon any mans aucthoritie though I reverence regard their help as is meet The word of God

for their infirmities that the best ar subject vnto As for my vnlernedship as he caleth it be it never so great yet is it no preiudice to the truth which the most vnlerned may through Gods grace professe walk in Learning I have none to boast of it is ynough for me if I may know Christ him crucified Notwithstanding let the reader mind that though he shooteth his arrowes at me by name yet his reason reacheth vnto al other men whom I acknowledge to be far my superiors in learning as Tremellius Iunius the 70. Greek interpreters Arias Pagnin Vatablus all translations Latin English Dutch French all Dictionaries c. seing none of these agree in the stones names with Mr Broughton therfore are by him indicted of vnlernedship that himself alone may be Doctor of the world when as he hath not yet taught his own tongue to speak truth and absteyn from lies as these reprochfull papers given out against me do witnesse Vnthankfulnes I never shewed to him or any but have spoken and thought better of him then now I find he deserveth If he have published his workes to be praysed of men Christ hath told him he hath his reward I wish he may repent of his evils intended against me others without cause And that we all who professe the Lord Iesus may add vertue vnto faith and remember what God hath sayd vnto man Behold the fear of the Lord is wisdome to depart from evil is vnderstanding Iob. 28.28 Henr. Ainsworth * Ierusalemy Thalmud fol. 65. col 1 v. antep * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plin. lib. 9. ● 36 † Dioscorid * Ezek 27.7 ” Exod. 28.2 ” 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ” Lib. 19. c. * Bomby● properly is the silk-worm but may be here t●ken for silk the efficient cause for the m●ter ” In sacr appar in A●ron * If with Tremellius we take this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shes●● to be xylinum of it was a very white soft stuff wherof the priests of Aegypt vsed to make their garments Plin. ● 19. c. 1. ” Lib. 19 c. 1 † Lib. 6 c. 17 ” Avenariu● on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. ● 25. Linsey-●sey ●ut 22. ● Rev. 19. ●ith cha 18. 6. ● ●xo 26.1 He●t 1. 8.15 * Exo. 9.3 ‡ Gen. 41.42 ” Eze. 23.6 † Ier. 10.9 ❀ Ier. 4.30 * Hest 8.15 ‡ Exod. 26 6.4 ” Exod. 28.27.28 ✚ ver 36.37 ” Deut. 2● 11 * ●●v 〈…〉 Lev. 1. c ” Lanigorae laniferae a● bores Plin l 12. c. 10. l. 13. c. 14. * Theophra l. 4. hist plā c. 9. Plinie Calapinus on Sericū on Gossipiū wher he caleth it both lana linum wool linē having himself seen the thing grow * 〈◊〉 supp to the king reason of relig 6. 15 ‡ Rev. 9.20 2 Chro. 11.15 ✚ Rev. 18 2 ❀ 1 Cor. 10.20.21.14 1 Ioh. 5.21 * Exod. ●3 24. Deut. 7 25.26 Isa 30.22 ‡ Deut. 12.2.3 ✚ Ps 62.8 * Rō 8.15.26 ❀ Gē 15 2● 8. 17.18 24.12.27 25.21 32.9 Exod. 5.27 32.11 Ios 7.6.7 2 Sā 7.18 the book of Psalmes throughout 1 king 8.22.23 2 Chrō 14.11 20.5.6 Neh. 1 4.5 9.5 ● Dan. 9.3.4 c. ” Zech. 12.10 † Mat. 6. Act. 2. ✚ Act. 1.24 4.2 ❀ Ps 10 ●● * This is my ●odie Mat. 26. * Mat. 18.17.18 1 Cor. 5.4.5.13 ‡ Luk. 17.3 ●ev 19.17 * 1 Cor. 16. * Iam. ●● 26 ‡ Iam. 4.6 ✚ Ioh. ● 4 ❀ vers 4 ● ” Ps 120.4 * Pro. 29.27 2. Thes 3.1 2. * Reply vpō Tho. wintō pag. 5. † Antiq. lib. 3. ● 4. ❀ Exo●● 25 ● 26.14 36.19 ✚ On Iud. 20.27 * Exod. 28.9.10.21 39.7.14 ‡ R. Dav. in lib. radic ” Geogr. lib. 15. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ” 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‡ Geogr. lib. 15. ❀ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * This his dealing the party that told me is ready to justify vnto his face if he shal deny it ❀ Of these writings see hereafter Pag. 24 c ❀ Of these writings see hereafter Pag. 24 c ” Psal 38.13 † Psal 31.20 ‡ Psal 22.6 ” 1. Cor. 5. ‡ In his book intitled To the aged Sir Iohn of Cant. † Exod. 22.11 1 king 8.31.32 Heb. 6.16 ✚ Mat. 18 18. * 2. Cor. 5.10 ●at 12. Psal 109.17.18 ❀ Prov. 26.2 ✚ Gen. 12.3 ” 2. Sam 16.12 ‡ Iob. 5.21 * Psal 12● 4. ” Dan. 3.19 ❀ Vers 27. * See before in Pag. 18. ” VVhich hold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is forbidden but woollen linen Munster praecep prohib 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Geogr. ●ib 15. See before Pag 31. In appar ●acr in Be●●kel 〈◊〉 9.4 ● 1.27 ‡