Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	aaron_n	believe_v	find_v	16	3	4.0847	3	false

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

betrothed her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 vs 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 vs 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 Mr Henry Ainsvvorth his other ansvver concerning the vvritings aforesaid An Answer to the Articles of vnlernedship obiected to me by Mr Broughton ALthough the conscience of mine own infirmities and ignorāce who knovv nothing yet as I ought to know but come far short of the vvisdom of the learned both before time and in these my dayes vvould stay me from making any answer to these Articles whose title pretend want of learning only and are to no other end penned or spred but for my reproch which I can be cōtent to bear in my bosome yet because I see many of them to conteyn besides malice most manifest lies and forgeries to tend vnto the disgrace of Gods truth discredit of his Church vnto vvhom they vver sent vvhom the author vvould vrge to force my direct answer vvhich he presumeth I cannot make yea dareth me vvill he sayth adventure his fame I will shew my self as a giddy man and not knowing what to speak I have thought it needfull to shevv the vanitie and falshood of these his obiections vvhich if my accuser himself vvill not lay to hart yet others of discretion may easily perceiv Of the question about silk In opening Exodus I followed our common translations of silk to expresse that Aegyptian stuff which is now not vsed nor known amongst vs. For this word a clamour of error was raysed and I charged with false doctrine Mr Broughton affirmed silk to be vnclean vnlawfull in ceremonie and sayd the matter was linen and woollen threed Of this some writings passed between him and me vnto which I refer the Reader His Articles collected from my writings are 1. That I think white silk white linen is all one so blew silk blew linen c. Answ I think not silk and linen to be one but very different things yet that the Ebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shesh and the Greek bysse may be caled eyther of both without danger of error This I proved by sundry reasons yet vnanswered 2. That because in private garments Levit. 19. divers stuff is forbidden I dream Aarons Ephod had not divers stuff and will beleev the scripture rather then all Iewes consent c. Answ I obiected against linen and woollen Gods law Deut. 22.11 where such garments were in expresse wordes forbidden all men ther Moses explaneth the former place of Levit. and I will in deed beleev the scripture Moses own exposition befo●e all Iewish Rabbines that shall teach otherwise 3. That I might as well say Aarons Ephod had no golden threed because Lev. 19. divers stuff in garments is forbidden Answ I doubt not of golden threed the scripture is playn Exod. 39.3 But wooll Mr Broughton granteth is not in the text why then should I be charged with error for not admitting wooll I shewed expresse wordes in Ezekiel wher the Priestes might not wear wooll in their administration Ezek. 44.17 I granted also God might dispense with that law Deut. 22.11 if hee would let his will be shewed I yeild Further let Mr Br. affirme prove that by that law Lev. 19. gold with linen is forbidden as woollen with linen His Rabbines here will fayl him 4. That for an Ebrew word I dare take against all Ebrewes Answ Not so but I ioyne with the best that I hav yet seen ar most consonant to the scriptures 5. That for a Iewes law and open storie I prefer mine own pate against all Iewes that ever handled Moses Answ A Iewes law and open storie to prove silk vnclean and proper linen and woollen in Aarons attire hath not yet ben shewed Tremellius a learned Iew I prefer before his inferiors 6. That I despise this Law The Scribes and Pharisees sit in the chayr of Moses so hear them Answ The Scribes and Pharisees of whom Christ spake I have not yet heard speak against me much lesse despised Christes law Let it be proved that they taught such things as Mr Broughton affirmeth and that they did it according to Moses Law Let it also be proved that Christ sendeth vs for instructiō to such Rabbines as should come after 7. That the Apostles never in termes force do leave the Rabbines skill but I wil be wiser c. Answ The Apostles left the Lxx. interpretors skill in the termes names of some stones Rev. 21. as Mr Br. himself confesseth much lesse did they follow the Thalmud and later Rabbines which have risen vp since the Apostles left this world 8. That the Lxx. Exod 28. have bysson 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apoc alloweth it yet I ●●bble of Tremelius c. the Apostles d●mne me Answ The Lxx. hav bysson for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shesh Exo. 28. they have also bysson for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 buts 1. Chro. 15.27 2. Chro 2 14. 3 14. 5 12. c. of Buts the Greek Latin names of bysse ar derived We may well think the Apocalyps alloweth this latter also Tremelius to say true So the Apostles yet damne me not Neyther have I ever denyed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shesh may be caled bysse Wherin then am I dāned 9. That I can teach all men English that white linen and white silk is all one Answ This Article serveth to encrease the number what differeth it from the first I teach no other English then I have learned others I think with me namely that bysse may be caled fine linen or silk yet not that these two are all one Let Scholes Dictionaries speak for English and Strabo for Greek 10 That by me silk conteyneth linen and the wormes threed as hades heaven and hell Answ A false collection I sayd not so but that silk is a general name as wel for that which naturally groweth as for that which the worm worketh

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

made partaker of his sufferings that I may reigne with him And behold in this your reprochful writing I see how he is crucified againe in his members vvhipped with the scourge of the tongue peirced vvith nayles speers even bitter vvords for which I wish yow may find repentance mercy vvith the Lord otherwise I leav yow vnto his rebuke who vvil reward you according to your vvorks Prov. 11.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Henr Ainsworth Mr Brough his Reply To Mr Ainsworth consideration of his desperate Satanean condemning of all Christians ONe Ebrew sentence in your long writing vvas from God to make you as all heretiques damned of your self He that despiseth his Neighbour wanteth wit You that cannot tell whether the Ebrew characters were all in the two Tables as now wee have them nor whether the vowels were aequaevae with the consonantes nor how to expresse the Ebrew soundes as why Bosor s for v 2. Pet. should be Balaams father nor dare determin why Ioakim is left out Math. 1. as your wisdom is charged despise all Christendome must nedes be counted witles Your doings shew that I accuse you that you put coloured silk for coloured threed white silk for linen You prove that I say true think by much babling to clok● your ignorance And you would be taught of the worme Yf you had a minde you might sone learne that For the Archb. you say I did excommunicate him How otherwise then citing him to Gods iudgment my self May not any to any do so I did so 6. yeres agoe and assured the Readers that they should see him or me pay the price So I excommunicate you And for your befooling of vs for our Temples sobrietie should be more in you then to require one man to teach you where all Christian lawes would put you to death G. Iohnson for whom I wrote to the B. of Duresme that I thought him tractable desired that he might be suffred to come hither vvas accused of turning the subiects from obedience vpon contempt of our churches And is dead as one of New Castle vvrote returning a letter sent to him In this case no subiect vvill dispute one for all Christians against you vvheras you are lesse then a vvorme to all Christendom what ioy can a man have to tread dovvne such vvho presently turne your coate ioyne vvith your adversarie Art vvould suffer in you but this eyther to confesse your blindenes that denyed wooll to be in the Ephod or to resist directly not to bring a Satanean doubt So for linen vvhether you ment silk by it or as a dottrell missed In tvvo vvordes this might have ben done You shake your selfe like a reed and yeeld vvould be taught Knovv you not that lavves kill you for your disturbance passed vnles you can persvvade your Iudges that is all Christendom that they vvere Satanean As I have made you yeeld in this for woollen linen so you vvill turne your coate in every thing Novv Archb. Wh. is the M. R. Father confesse your errour as he did sending M. Geffrey K. for Basil you shall find some prayse of sobriety more then you have But although I have made you yeeld you thank me not but fayle as Rabsekeh Goe into the coals vvhich thou hast kindled Mr Ainsvv his Ansvver Psal 57.4 My sowl is among lions I lie among the children of men that ar set on fyre whose teeth ar spears arrowes and their tongue a sharp sword IF the Apostle Paul had occasiō to desire the prayers of the faithful for him that he might be delivered from vnreasonable evil men much greater need hav we that witnesse the gospel in these last days to desire the same For so great is Satans rage because his time is now short as he omitteth no opportunitie or means to beat down the faith fortresse of the church vvhich maugre his spite God wil vphold vnto the end How I hav been drawen into this conflict vvith Mr Broughton a man that bendeth his wit learning against this poor afflicted church may appear by my former vvritings In what maner I hav caried my self towards him though I knevv him to be so great an enemie how he againe intreateth me I leav it for them to judge that shal vievv the things passed And novv seing him to hav so intemperate a spirit as he vvil neyther convince me with sobrietie nor admit of just reprehension for his ovvn overcariage I purpose no more to direct my stile vnto him but turning to the discreet Reader vvil shevv the vveaknes 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 victorie in other battels it vvilbe long yer he vvax rich vvith the spoiles Let him that readeth consider vvhat one scripture or reason he hath refuted me vvith or vvhat ansvver he hath made to the scriptures reasons by me alleged The foundation of his doctrine for the vncleannes of silk for linsey wolsey is the Rabbines vvritings onely But he that blames a nation for corruption in religion should be ready to approve his blame by the vvritings of the Prophets Apostles Himself hath elsvvhere this sentence He that wil do any thing without warrant of scripture shal anger God that in this the other points folovving vvherin he shevveth no title of scripture men may see he condemneth himself Neyther knovv I hovv vve may trust his Rabbines I speak not of matters of faith onely but of this such like things for Iosephus vvriteth that the ram● skins were died red blew purple c. vvhen Moses telleth vs onely of red And R. D. Kimchi sayth the names of Abraham Isaak Iacob vver also graven on the stones vvhen Gods vvord mentioneth onely the 12. sonnes of Israel And their ignorance in some things themselves confesse as vvhat the Vrim Thummim vvere is not manifest among them Men should therfore take heed hovv they admit of al their sayings for oracles What through the grace of God I saw in the thing from the scriptures I freely manifested would not concele it though it should make against me for I never sought any credit to my self herein but the truth He blameth me for not resisting directly but I wil first discusse the matter as I shal find proof so wil I speak I was charged with false doctrine for folowing 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 thinck it to be neyther of both properly as these things ar with vs yet that it may be caled eyther of both That it may be caled linen himself granteth