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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	call_v	lord_n	word_n	2,104	5	3.9074	3	true

Text snippets containing the quad

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

how short soever it be written giveth sufficient light to the eyes vnderstanding to the simple By it I learne that there grew flaxe in Aegipt of wich linen properly is made that Shesh was an other stuff which the nobility of Aegipt wore in honour whervpō I gather it excelled our linen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Techeleth which with vs is blew silk with you blew wollen I find was the attire of then Princes of Assyria other nations and with it Purple the hethens adorned their images of gold Scarlet also was matched with golden ornamēts which argueth these things to be neyther commune nor base but rather as the scripture calleth them royal attire In the Lords Tabernacle I see the broydered curtaines to be made of this Shesh which was naturally white and 3. other colours which reason wil teach were suitable to the same Now what likelyhood ther is that the golden taches should be fastned in loops of blew wollen threed or the glorious brestplate should be tied to the Ephod with golden chaines rings with blew wool or that the pure goldē plate with the holy graving vpō it should be fastned to the miter of Shesh with blew wollen threed rather then with silk vnlesse it be meant the wool of the xylon tree or some such like silken wool and so the strife be but about words I refer to be judged of them that read this controversie It is your self that fayl in the Aequivocatiō though yow wil not acknowledge it for when the translation giveth Silk you conclude it to be of the worm now to help your self flee to the Copes as if the Bible had been translated out of the Popes ward-robe and the interpretours had not looked to Moses text to expresse it in English so neer as they could by termes familiar to our English nation Neyther yet shew you by the law of God the silk of wormes to be vnclean but refer to the reading of the Rabbines for proof of it other your assertions If it be graunted vvorms silk was lawful in civil vse why may it not with as good reason be held lawful in ceremonie as linen woollē which in civil vse was vnlawful or why should the worme more then the purple fish which was vnclean seing it had not sinnes scales be shut out of the tabernacle Or why excepted you against Silk more then against our Englishing of Tachas the Badger whose skin covered the Sanctuarie though the flesh was never vsed in sacrifice neyther is it reckned amōg the clean beasts Deut. 14 4.5 for civil vse nor wil easily be proved to be clean if it vvere such as our Badger hovvsoeuer the Rabbines hold it to be a clean beast and I vvil not deny it And now that I hav seen your proofs vve ar come to this yssue I vvil freely confesse vvhat is the greatest thing that hath moved scruple in me cōcerning this matter of wool The Apostle Hebr. 9.19 speaking of sprinckling of the blood of the covenant Exod. 24. mentioneth scarlet wool hyssoppe which though they be not named in that place of Exodus yet he might vvel gather from the like sprinckling otherwhere as in Lev. 14.4.6 vvher the hebrew being onely Scarlet vve ar taught by the Apostle to vnderstand in that place Scarlet wool from vvhence it may be conjectured that al the Scarlet about the Sanctuarie vvas wool also But vvithal I have minded that Scarlet is general may be applied to all stuff so coloured vvhither vvool as in this place or other thing as is like of that scarlet cord Iosh 2.15.18.21 that vvool being fittest to sprinkle vvith vvas here vsed Againe it is vncertaine what wool it was seing that beside the wool of the sheep the fruite of the Xylon other wool-bearing trees as Plinie caleth them is wool also is so named of Greek Latine writers yea Sericū silk it self is so caled Now Tremellius maketh al in the Sanctuarie Xylinum so in this vnderstanding the blew purple scarlet might be vvool Iosephus with other Ievves that cal it wool may be defended the rather seing the stuff vvas died before it was spoonn as appeareth Exod. 35.25 And this is al the probability for wool that I knovv in the Bible vvhich yet is far from proving the points before handled that such a divers mixture was in the Priests garments or that wormes silk was vnclean much lesse vvil it condemne the translation of silk in general From the matter of Silk you turne to other contumelie reproch-charging this cōgregation of vvhich I am to be no church but a synagogue of Satan that for 3. causes 1 Our condemning al your Christian churches as godles buildings this yovv cal our Iudaisme say it hath lost al right of disputing 2. Secondly our befooling as yovv vvisely speak of saying the Lords prayer according to the expresse commaundement making phrases of words to mean matter of such effect 3. Thirdly our excommunicating for baptizing in the Dutch church and for it you cal me a wicked excommunicator say I hav given my self over to Satan Vnto these points passing by for the present the venim of your tongue I answer We witnesse against the corrupt false estate of your English Cathedral parish assemblies 1. as not being a cōmunion of Saincts a people caled separated from the world brought into covenant with God 2. as not worshiping him aright in spirit truth according to his own law but after humane inventions 3. a● not having the ecclesiastical regiment ministerie prescribed in Christs testament but an other received from the Romane Antichrist Of these many other your particular transgressions derived from these we hav published our proofs reasons in the Confession of our faith sundry other treatises against which if yow hav ought to obiect or can any way defend your churches estate yow not onely hav libertie but may get your self credit so for to doe How is it then that you leav these mayn matters medle with one particular of the Temples which howsoever they be evil yet vve thinck your preisthood service in them set vp vsed are much worse But if they be too bad for you to defend and the Temples you thinck wil more easily be iustified we ar content you shal take your choise so as you wil adde doctrine to your lips and prove by Gods word that which you affirme In this your writing you hav neyther convinced vs of Iudaisme nor warranted your Temples by any lavv of God onely we hav your bare word caling them Christian churches holy buildings and the old Popish argument of antiquity hundreds of yeres But for this latter I leav you to trie your title vvith the Papists who chalenge your churches many other things as being their

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