FIrst of all, it is an offēsive thing so abūdātly to allege such authors for our guides vnto the mysteries of religion, as do abound with innumerable dotages, pre­sūptuous & vaine traditiōs, lying visiōs, fayned mira­cles, prodigious & monstrous fables. And such are the Thalmu­dists & Cabalists, whō you (Mr. Ainsw.) do so often bring vpon the stage. There is almost no work or vvord of God recorded in the scriptures, vvhich they do not defile vvith their glosse. For example.

TOuching the Angels: As the Rabbines of the Sadducees faction, vvere very grosse, saying there is Act. 23.8. neither Angel nor spirit: so the Rabbines of the Pharisaical sect were as bold in a contrary extremity to faine any thing of them: And to give in­stāce first of all in your Doctour Maimony, he saith that the visiō of Angelles is nothing but the vision of prophecy and accor­ding to the apprehension of the beholder: that therfore Maimony Morch Nebu­chim, Che­rek. 2. pe­lek. 7. A­braham whose vertue was great or strong saw them as men: but vnto Lot whose strength was evil they appeared as Angels. The Chaldee paraphrast expounding those words, the soule of the heaven shall cary the voyce, &c. saith that Targu n on Eccles. 10.20. the Angel Raziel shall pro­claime it every day from heaven vpon the mount of Horch, &c. They presume to tell vs what peculiar Angels were allotted vnto se­verall persons to be their guides and maisters: as vnto Ioa. Reuchlin. Cabal. lib. 1. Adam they assigne Raziel; to Shem Iophiel: to Abraham Zadkiel: to Isaak Gabriel; to Iaakob Peliel: to Moses Metatron, &c. So for[Page 341]particular actions and words recorded in the scriptures, the Rabbines tell vs how many and which angels were employed therein: In expounding psal. 137. the Chaldee paraphrast faynes Micael whom he calles the Prince of Ierusalem to make the the prayer against Edom, vers. 7, Targum on psal. 137. & Gabriel whom he calles the Prince of Sion, to pronounce the blessing on them that should destroy Babel, vers. 8.9. when Ester had sent Hatach to certify Mordecai of the Kings decree, Ester 4.10.12.13. the paraphrast saith, that Targum on Ester, 4. Haman in his rage slew Hatach, and that then the Angels Micael & Gabriel came and supplyed the place of Ha­tach, delivering Esters message to Mordecai, and againe Mor­decai his answer vnto Ester. And further he telles vs of King Ahasuerus his vision how he being at Esters banquet, he Ibid. on Chap. 7. lift vp his eyes, and saw and behold 10 Angels like vnto Hamans 10 Son­nes cutting downe the trees in the royal garden, &c. That when Ha­man fell downe before Ester, the Angel Gabriel had thrust him downe, &c. R. Simai Isaak Ben Arama in Akedath Isaak. Por- 44. par. 2. saith, when Israel had set we will doe, before we will heare, (resolving and promising to do the law before they had heard it, Exod. 19.8. with 20.19.) then forth with there came 60, millions of Angels, and bound two crownes vpon every one of the Israelites, one in respect of we wil doe, another in respect of we wil heare: but whē they sinned in the Calfe, there came downe an 120 millions of destroying Angels, and broke them off, as it is sayd, The Children of Israel pluckt of their ornaments (Exod. 33.6.) Tou­ching the Angels ascending and and descending on the ladder in the vision, Gen. 28,12. they say, the R. Solo­mon Iarchi in Gen. 28.12. Angels of the land of Israel went vp, and the outlandish Angels came downe. And so accordingly of the Angels that met Iaakob at Mahanaim, which signifyeth two hostes: they on Gen. 32. say, they were one hoste of outlandish Angels that had convoyed him to the border of Israel; and that the Angels of the land of Israel, vvere the other host, that came to receive him there. Other of the Rabbines Ioa. Merc. in Gen. 19.13. say that the Angels which sayd of Sodom, we will destroy this place, were deposed from their ministery for an 138. yeares, be­cause they had ascribed vnto themselves that which was proper[Page 342]vnto God; and were not restored vntill Iacobs time, when they ascended againe to heaven by the ladder which he saw in the vision, &c.

TOuching wicked spirits or devilles: Some of the Rabbines Sebast. Munster, Annot. on Levit. 17. hold that as other creatures are compounded of 4. ele­ments, so these of 2, to wit, of the fire and ayre: And that they have 3 properties of the ministring Angels, viz. wings; swift motion; and foreknowledge of things to come: and 3. proper­ties of the sonnes of men, viz. to eate and drinke as men: to procreate others and multiply by generation as men: to dye & to have their bodies dissolved as men. For their meate, they say they lick the moystnes of the ayre, and are affected with per­fumes and smell of the fire (according to that Rabbinical con­ceit noted in the Apocryphal story, where it is sayd, that the Tobit, ch. 6.8.9. with 8.3. perfume made with the liver and heart of a certaine fish, would drive away the divel.) Others of these Rabbines say vpon Gē. 2.2. That they were created imperfect in the evening of the Sabath: and that God having made their spirits, being preven­ted with the Sabath that came vpon him, was faine to leave his work half made: & that therfore their spirits want their bodies which otherwise should have bene made for them, &c. They write Elias Le­vita in Tishbi in lilith. that there are 4 mothers of the divels, viz. Lilith, Naa­mah, Ogereth & Machalath: The Targum on Eccles. 1.12. Chaldee paraphrast shewes the Prince of the spirits by name, when he saith that Aschmedai the King of the Devilles was sent vnto Solomō to cast him out of his throne & to take his signet from him. The same Targ. and Rasion Psal. 91.6. para­phrast also with R. Solomon Iarchi do tell vs of night spirits and noone spirits; that Deber is the name of a spirit destroying in the night and Keteb a spirit destroying at noone day: In so much that both the vulgar Latine and Greek translations following these Rabbines in ps. 91. do there make mention of a noone-devil. VVith the like presumption is Samael noted by Maimony in Morch Nebu. chel. 2. per. 31. them to be the name of an other, that rode vpon the serpent, and decey­ved Evah. That these spirits are male and female, and have difference of sexe, is often R. Solo­mon Iar. n Esa. 34 14. affirmed by them, so that when God[Page 343]commanded Noah to take male and female of every living thing to keep them alive in the Ark with him, they say that On Gen. 6.19. the divels also were to be receyved vvith the rest, as though God had given charge to preserve them from drowning: that their generations might be continued in the world. They say R. David Kimchion 1 Sam. 28.12. that when wicked spirits are raysed vp, and called for by vvit­ches, or such like; that their maner is to ascend with their feet vpward and their head downeward; and that the spirit raysed by the witch of Endor came vp with his head first contrary to the custome in reverence & honour of King Saul; and that the­reby the vvitch knew him to be King. Others go further and Elias Le­vita vbi supra. teach mē how to defend themselves against them by charmes and circles, &c.

TOuching the Spheres and starres: The Rabbines hold that Maimony in mor. Nebu. chel. 2. per. 5. & 6. & 8. they are living bodies, having an vnderstanding soule; that they have imagination, election, will, an vnderstanding of their opera­tions, &c. And besides philosophical reasons alledged for proofe hereof, they do also pervert many scriptures to establish this opinion, as ps. 19.1. The heavens declare the glory of God: They say, that man is far wide from the truth, that thinks this to be spoken in respect of that which appeares in them: seing that in the Hebrew tongue, that word of counting or declaring is not attributed but vnto the thing that hath vnderstanding, &c. They say, No man but a foole or an adversary of the truth will contradict this proofe which is taken from the words of the Prophets. To this purpose also they alledge, The starres of the morning praised me together, Iob. 38.7. Againe Maimony there argueth from. Gen. 1.16. Deut. 4.19. that they must needes apprehend and know all things which they governe, &c. Besides this, he embraceth the opinion of Pythagoras which Aristotle reiected: namely, that Ibidem Perek 9. the heavens by their motions do make sweet and pleasant sounds, though there be many things that hin­der vs from hearing those strong and sweet sounds, &c. If the starres have such knowledge, it is the lesse wonder, that the Sun should find out and make knowne those heads of the peo­ple which sinned in Baalpeor: which were hanged vp vnto the [Page 344]Lord before the Sun, Numb. 25.4. where (as R. Solomon Commēt. on Numb. 25.4. records) the Sun did manifest & discover the sinner and the guilty per­sons by pearcing through the cloud and shining vpon them. And still they hold a prognostication of things to come, by these starres. As the sun before is sayd to have discovered the sinners: so the moone hath like vertue ascribed vnto her by them. It is Ioa. Buxt Synag. Iud. Cap. 16. observed out of Rambam, R. Menachem Rakanat, R. Bechai and others, that on the seventh day of the seventh moneth at night, God shewes whatsoever shal fal out vnto them the yeare following by the shadow of their bodies in the moone light, as if their shadow want a head, or if they have no shadow, that then they shal certainely dy that yeare, &c. The ground of this magical observation they draw from the Numb. 14.9. words of Ioshua and Caleb, vnto the people touching the Ca­naanites, saying their shadow is departed from them: for so they read the word of shadow in stead of shield. They say, that R. Solo. in Gen. 1.14. when the lights are eclypsed it is an evill signe for ever: And whereas it is sayd, be not afrayd of the signes of heaven, they interpret it thus, when you do the will of God, ye have no need to care for the ven­geance. VVhen they apply the number of the spheres vnto the commandements, they say R. Abra­ham Aben Ezra com­ment. on Exo. 20. that the fift commandement, ho­nour thy father, &c. hath reference vnto the sphere of Tsedek or Iupiter, because it teacheth concerning peace and righteousnes and mercy, &c. That the sixt commandement, Thou shalt not kil, hath re­ference vnto Mars because it teacheth vs concerning the shedding of blood and woundes, &c. That the seventh commandement hath refe­rence to Venus, that teacheth concerning the Bed, &c. And so for the rest. Vpon those words of Pharaoh, Ragnah or evill is before you, they say, R. Solom. on Exo. 10 10. & Aben Ezra on Exo. 32.12 that Pharaoh did vnderstand by his astrological instrumēt, that there was a star called Ragnah which did arise to meete the Israelites in the wildernes and that it was a signe of blood and slaughtvr vnto them and that therevpon when Israel sinned in the Calf, & God fought to destroy them, Moses sayd in his prayer, why should the Egyptians say, he hath brought them forth vnto Ragnah, of which Pharaoh sayd, Rag­nah [Page 345]is before you: That then forthwith God repented concer­ning Ragnah (that evill star) and turned the blood into the blood of Circumcision when Ioshua circumcised them, and so took away the shame of Egypt. Againe, they write R. Sol. on Gen. 15.5. that when God brought Abram forth, Gen. 15.5. it was from his Astrological instrument, by which he saw that Abram should have no chil­dren; and that God shewed him, though Abram should have no Children, yet Abraham should have Children, when his name was changed, &c. They tell vs Seb. Munst. Annot. on Gen. 12.1. also in Maasch thorah in the story of Abram that when he was but 3. yeares old, he was cast into the furnace by Nimrod, for destroying his fathers Idols; when the Astrologians told Nimrod that the star of Abram at his birth had devoured 4 other starres, &c. More­over they teach not onely a prediction of future things by the starres, but other strange operations also: vpon the defect of the letter Vau in the word Meoroth which signifyeth the lights which God created the fourth day, they Rasi or R. Solom Iarchi on Gen. 1.14. tell how dangerous a day that is, in respect of the squinancy wherevnto the Children are then most subiect: and of the fast ordayned that day of the week to prevent that evill. They Ioan. Isaak Le­vita prefat. ad Ruach hachen. write that the Sun to celebrate the day of his nativitie, doth evermore throughout the whole yeare even in time of greatest tempests, yet alwayes shine vpon the fourth day of the week on which it was created. Of the Sonnes of God mentioned Gen. 6.2. they Aben Ezra on Gen. 6.2. say that they were wise men exercised in astrologie, which took vnto themselves wives which were borne vnder the same disposition of the hea­vens that they themselves were, and that so being of the same constellation they brought forth mighty men, &c. Others of them do not onely record that the starres teach, but Ben Ara­ma, in Ake­dath Isaak, Portâ. 45. also stirre vs vp vnto severall actions and vertues, as that Tsedek or Iupiter megnorer el hatsedek stirreth vp vnto righteousnes and the feare of the Lord; That Nogah or Venus stirreth vp love, &c.

TOuching the Cloudes and other meteores in the lowest heavens: R. Samuel bar Isaak saith, Talmud in Bera­coth cap. 9 Fol. 59. A Behold, the Cloudes of the [Page 346] morning there is no ioy in them, as it is written, your goodnes is as a morning Cloud, Hos. 6. And the like prognostications they do observe in the same place touching the lightnings and other Cloudes. Touching the Rainebow though God appoynted it to be the signe of his covenant vnto perpetual generations, yet Rasion Gen. 9 12. because of the defect of Vau in the word Doroth which signifieth generations, they observe and teach that there were some ge­nerations of just and perfect men wherein they needed not this signe of the Rainebow: as namely in the generation of Hezekiah King of Iudah, and in the generation of R. Shimeon ben Iochai. From the winde that blowes vpon a certaine day they progno­sticate what weather they shal have for the whole yeare follo­wing: R. Isaak bar Abidemi Thalmud in Ioma, C. 1. Fol. 21. saith, that vpon the latter good day of the feast, every man lookes after the smoke of the campe: If the smoak incline to the North, then the poore are glad, and the rich housholders are sad: viz. because the South winde blowing at that time, and driving the smoak into the North is a signe of great raine that yeare, which shal rot the fruits, and so force the rich to bring them forth and sell them for small price vnto the poore: If the smoak incline to the South then the rich are glad, and the poore are sad, that Northwind driving the smoak Southward being a signe of such a dry season, that the rich may store vp their fruits and not bring them forth to the poore: If the smoak encline to the vvest then all are sad: because the hurtfull East wind driving the smoak into the vvest is a signe of dearth and famine: If the smoak incline to the East, thē all are glad, because the vvest winde driving the smoak into the East is a signe of such a temperate season as shall bring abun­dance for benefit both of rich and poore. So they R. David Kimchion Iosh. 5.2. say of the North winde that it did not blow for the space of 40. yeares to­gether whiles Israel was in the wildernes, least it should have blowne away the cloude of glory from the Tabernacle: the na­ture of the North winde being to scatter the cloudes (Iob. 37.22.) And that for this cause also they did not circumcise their Children for 40 yeares, because they wanted the North winde[Page 347]whose propertie is to heale; and that therfore the sore made by cutting the flesh in circumcision would have bene dangerous to the Children. They presume also to tell vs what particular Angels are set over several windes of which afterward.

TOuching man: R. Ieremiah ben Eleazar saith that Talmud in Bera­coth cap. 9 Fol. 61. God crea­ted the first man do partsuphin, with two faces or persons, as it is sayd Ps. 139.5, thou hast fashioned me behind and before. This they also Rasi on Gen. 1.27. collect from that which Moses saith, that God crea­ted them male & female: Hence they gather that the first man was created with a double person at the first, that he was both man and woman, both male and female, an Hermaphrodite: and that these 2. persons were parted asunder then when God tooke the rib out of the side of Adam, &c. As for the soules of men, they hold that they were created before the bodies: that all the Rasi on Esa. 48.16. & on Mal. 1.1. Prophets were in their soules present at the delivery of the law on mount Sinai, many generations before they were borne, & that their prophecies were there delivered vnto them. Some of them teach that God created man with ori­ginal sin: R. Nachman bar Chasda Talmud in Bera­coth. c. 9. Fol. 81. asking the question why vajitser in Gen. 2.7, is written with two iods, makes this answer, that the holy blessed God created man with two inclinations or dispositions, with ietser tob, & ietser ragh, with a good dispo­sitiou & an evill disposition. And in the same place it is sayd of the two reynes that the one at the right side counselleth vnto good, and the other at the left side counselleth vnto evill, &c. VVhen a man dyes and is buried, they write that the Elias Le­vita in Tishbi in Chibbut hakkeber. Angel of death comes and sits vpon the sepulchre & then the soule en­tring into the body againe, causeth the man to stand vpon his feet: Then the Angel of death with a chayne in his hand half of yron, and half of fire striketh the man, so that at the first stroke his members are dissolved: at the second his bones are scattred, which the Angels come and gather: at the third he is turned to dust and ashes and so the body returnes into the se­pulcher, &c. As for the soule, as the same Elias Tishbi in Gilgul. shewes, they say it is three times created: This they vnderstand of the revo­lution [Page 348]of soules through the bodies of three men: And for proof hereof they alledg that saying in Iob, Iob. 33.29. All these things will God work thrise with a man. Hence also they say the soule of the first man was translated into the body of David, & from thence is to returne into the body of Messias: This the Caba­lists note by the three letters of Adams name, A, D, M, whereof the first stands for Adam, the second for David, the third for Messias. But they teach that the soules of great sinners do passe into the bodies of beasts: as the soule of a Sodomite into the body of a hare: and the soule of an adulterer into the body of a Camel and that therfore David in the Psal. 13.5 psalme praiseth God, with these word, ki gamal li, which they interpret thus, because he hath delivered my soule from the Camel: he for his adultery having deserved to be translated into the body of an vncleane Ca­mel, &c.

TOuching the stories of particular men: Of Adam they Rasi in Gen. 5.3. say that for those hundred and thirtie yeares vntill Sheth, he lived separate from his wife, viz. after his banishment out of Eden. Of Cain, & the mark set vpon him; R. Solomon On Gen. 4.15. saith it was a letter of Gods name imprinted in the forehead of Cain: R. Iehudah saith it was the sphere of the Sun which was made to rise vpon him: R. Nehemiah Akedath Isaak, Por­tâ 11. saith it was the le­prosy arising on him: R. Aba saith it was a dog given vnto him: viz. to go before him and defend him from wilde beasts or those that would kill him: R.A. Ioseph saith it was a horne that grew out of him, &c. Of Lamech, they R. Sol. on Gen. 4.23. write that he being blinde slew Cain: that being led by his sonne Tubal cain, to whō Cain appeared as a wilde beast, he spoke vnto his father to shoote, vvho shot and killed Kain: that vvhen he knew vvhat he had done, to wit, that it vvas Kain his ancestour whom he had slaine, then he smote one hand vpon another, and clapt his sonne Tubal-kain betwixt them and so slevv him also: That herevpon vvhen his vvives separated from him, he excused himself by his errour: that if Kain vvho slevv his brother pre­sumptuously had his punishment deferd for seven genera­tions,[Page 349]then he offending through errour and mistaking should be forborne for many more sevens, &c. Of Noah they R. Solomon Gen. 5.29. write that vntill his time they had no instruments of plowing: that he prepared them: that the earth brought forth thornes and thistles when they sowed wheat, for the curse of the first man: that in the dayes of Noah, this curse ceassed: that this is it which is vvritten of him, he shall comfort vs, &c. VVhereas there is mention, of his drunkennes and nakednes in the middes of his tent: because Ahotoh signifying his tent is there written with the letter he, they Idem on Gen. 9.21.22.23, &c. collect thence that by way of a mysterie thereby is noted hovv the 10 tribes vvhich are called Aholah (Ezek. 23.) should go into captivitie for drinking vvine in bowles. And whereas it is sayd, that Cham saw the nakednes of his father: some of the Rabbines expound it, that Cham gelded Noah, and that he sayd vnto his brethren: The first man had but two sonnes and one slew the other for the possession of the world, but our father hath three sonnes and yet he seeke to have a fourth. Ther­fore they say that Canaan the fourth sonne of Cham was cursed, because he would not that his father Noah should beget a fourth sonne, &c. And that Shem & Iapheth for covering their father obteyned this blessing, viz. that the posteritie of Shem should weare zizith or fringes on their garments: that the po­sterity of Iapheth should obteyned a buriall, as it is said, I will give vnto Gog a place there for burial, &c. (Ezek. 39.11.) Of Abram & Noah they R. Isaak Ben. Ara­ma in Ake­dath Isaak, Portâ 16. observe, because it is sayd of Noah that he walked with God (Gen. 6.9.) and to Abram, walk before me (Gen. 17.1) that therfore Noah was in feriour to Abram: like to litle Children whereof the less is led by the hand and goes with the father, and the other that is stronger is appoynted to go before him, &c. VVhen they tell hovv Terach brought Abram his sonne before Nimrod for breaking his Idolles, and hovv he vvas cast into the fiery furnace, they record further concerning Ha­ran his brother, that he thought vvithin himself, if Abram overcome I vvill be like vnto him: if R. Solomō [...] Gen. [...] 28. Nimrod overcome I vvil be like vnto him: And vvhen Abraham vvas delivered, Haran [Page 350]being demanded to vvhom he vvould be like, he answered to Abram: vvherevpon they cast him into the fiery furnace, whe­rein he vvas burned. This they vvill have to be noted when it is sayd, Gen. 11.28 Then Haron dyed before the face of Terah his Father, in vr of the Chaldees: because vr signifieth fire. VVhere it is sayd that Abram brought forth three hundred & eighteene persons to pur­sue the Kings: the R. Sol. on Gen. 14 14. Rabbines vvill have this to be vnderstood of Eliezer alone, who was Abrams steward: that he alone went with Abram to the battel, because according to their Gematria, the [...] numerall letters of Eliezer his name in the Hebrevv do stand for three hundred and eighteene. Of Og the giant, they R. Solom. on Gen. 14.13. write that it vvas he vvhich escaped from the slaughter of the Sodo­mites made by Amraphel & his companions: that he came & told Abram of the battel, thinking that Abram also vvould be slaine, and that he then would get Sarai to be his wife: And that this Og also escaped from the flood being one of those Nephil­ims, the giants that lived before the flood. Indeed if this Og vvas of such a stature as the Thalmudists, do Thalmud in Beracoth c. 9. fo. 54. write, viz. that Moses being 10 cubites high, & having an axe in his hand 10 cubites long, and leaping also 10 cubites from the ground could yet reach but vnto the ankles of Og, vvhen he killed him: then might this giant have rested vpon some mountaine, over which the vvaters prevayled 15. cubites: And so as 8. persons vvere saved in the ark, he should be the ninth, that escaped drowning being out of the ark. They R. Sol. on Gen. 4.22. say of Naamah that she vvas the wife of Noah: of Idem on Gen. 16.1. Hagar that she vvas the daughter of Pharaoh, who when he saw the vvonders done for Sarah, sayd it is better that my daughter be a servant in this house, then a Queene in an other house. Of Idem on Gen. 19.26 Lots vvife, that she vvas turned into a pillar of salt because she refused to give a litle salt vnto the travellers or strangers that came into her house. Of Thamar defiled by Iudah, they On Gen. 38.24. say that she was the daughter of Melchizedek or Shem, and vvas therfore to be burned because being the Priests daughter she playd the harlot. Of Rebekah they tell great vvonders: hovv On Gen. 24.17. vvhen she came to draw vvater, the vvater[Page 351]of it self came vp out of the well to meet her: how the Ibid. on vers. 42. earth lept and remooved vnder Abrahams servant to bring him in one day to his iourneys end, vnto Mesopotamia: how an Ibid. on vers. 55. an­gel came & killed Bethuel for seeking to delay the journey of Re­bekah vnto Isaak. Of Leah they On Gen. 29.17. say that her eyes were become tender with weeping for feare that she should have bene gi­ven for a wife vnto Esaw the elder brother, as Rachel her yonger sister was given to Iaakob the yonger brother. Of Dinah they On Gen. 30.21. say that she being first conceyved a male in the wombe of Leah, was by her prayer turned into a female, least her sister Rachel should be inferiour to the handmaydes in Children, &c And further they say of Dinah, not being reckoned with his ele­ven Children, when Iaakob was to meet Esaw, that On Gen. 32.22. she was put into a chest and lockt vp, least Esaw should set his eyes vpon her: and that therfore Iaakob was punished, because she being given to Esaw might have bene a meanes to have converted him to goodnes: that therfore she fell into the hand of Sche­chem. The like thing do they record of Sarah also, viz. that Abram going downe into Egypt because of the famine, On Gen. 12.14. did shut vp Sarah into a chest, and that she was found by the recey­vers of the tribute, who opened the chest and saw her. Of Levi they On Gen. 29.34. say, that when he was borne, God sent the Angel Gabriel to bring the Child before him: and that so he gave him this name: and gave him the foure & twenty gifts of the Priest­hood: that in this respect he was called Levi. Of Ioshua his buriall in Timnath-serah, or Timnath-heres, Iudg. 2.9. they R. David Kimchi, &. R. Sol. on, Iosh. 24.30. say, that the place was so called, because of temunath Heres or the image of the Sun that was set vpon his sepulchre, with this sa­ying, This is he that made the Sun to stand still, &c. And that the mountaine vvas called Gaash which signifyeth shaking and mooving: because when the Israelites at the burial of Ioshua did not mourne and lament for him as was meet; the earth did then quake and the mountaine was mooved against them. VVhen Ioshua sayd o sun, (dom) stay thou in Gibeon, &c. they R. Sol. on Iosh. 10.12. say that by vertue of a song called Dom, Dom, he stayed the [Page 352]Sun: and that all the while so long as he did sing Dom, it stood stil, and went not forward. Of the two spies sent by Ioshua, they R. David Kimchi on Iosh. 2.4. say that they were Caleb and Phinchas: and that Phinchas being an Angel he stood before the people and they neither knew him nor saw him: and that therfore it is sayd of Caleb onely, that Rahab the harlot did hide him, &c. Of Sampson they Idem on Iud. 16.28 vvrite, that when he desired to be avenged of the Phili­stines for his eyes, that he prayed for the vengeance vpon them but onely in respect of one of his eyes, & that he desired of God that the reward for his other ey & the losse of it might be reser­ved vnto him in the world to come. Of Iphtah though some Ralbag or R. Levi ben. Gersō on Iudg. 12 7. write that he was buryed in divers cities for his honour; that having neither sonne nor daughter his bones were buryed part of them in one citie & part of them in an other, for a me­moriall how he had delivered them from the Ammonites: yet others R. David Kimchi ibid. say the contrary, that he was striken with a greevous boyle: that the members of his body fell of, some in one city & some in an other: that so they were buryed in divers cities: & this for a punishment vnto him because he slew his daughter, and did not further enquire concerning his vow: Of Samuel they R. Solo. on 1. Sam. 28.13.15. & Kimchi ibidem. write that he was raysed vp by the witch of Endor: & that Samuel thereby vvas much disquieted and fore afrayd thinking that it had bene the day of judgement, and that he had bene called to judgement: and that therfore he brought Moses with him for his help and safe conduct, &c. Of Paltiel they R. David Kim. on 2. Sam. 3.15. & R. Sol. ibid. write that he was so called because God delivered him from from sinning against Mical the wife of David, and that he had layd a sword betwixt him & her in the bed for a token there­of, &c. Of Obededom they R. Solom. on 2. Sam. 6.11. write that the blessing of his house consisted in this that his wife & his eight daughters in law brought forth ech of them six sonnes at once, and that hence are those 62. mentioned 1. Chro. 26.8. Of Naboth, they Kimchi & Rasi on 1. Kin. 22.20.21. write that the spirit which came forth to be a lying spirit in the mouth of Ahabs Prophets, was the spirit of Naboth, &c. Of Elias & Elisha they R. Sol. on 1. Kin. 18.34 & on 2. Kin. 3.11. write that Elisha powring water on the handes [Page 353]of Elias, his fingers did miraculously become like to fountaines of vvater to fill the ditch made about the altar in mount Car­mel, &c. Of Ahaz they R. David Kimchi & R. Solo. on 2. Kin. 20.11. feigne this miracle that when he dyed the day was shortned 10. degrees, and that the Sunne went downe ten houres before the time, to the end that the mour­ning of the people for him might quickly be at an end, because he was wicked: and that in recompence hereof, in the dayes of Hezekias the Sun came back and returned those 10. degrees which it hasted to go downe in Ahaz his time. And with such fictions and additions vnto the holy story, they abound in every place.

TOuching the sensitive creatures, as birds, beastes and fishes they presume in like maner: Of the Raven that Noah sent out of the arke, they R. Sol. on Gen. 8 7. say that he flew about the arke & went not as he was sent for the jelousy that he had of his make or fellow against Noah: and that this same Raven also was reser­ved vnto Elias his time to bring him bread and flesh morning and evening. And some of the Rabbines presume and R. David Kimchi on 1. Kin. 17.4 say that this bread and flesh vvas brought by the Ravens from the table of Ahab: others say it was brought frō the table of Ichosha­phat. Of a certaine Bird, which they call Bar-juchne, it is written in the Tractat. Becoroth Cap 9. f. 57 Thalmud, that when this fearfull bird, cast but one egge out of her nest, it drowned 60 townes, and broke downe 300. Cedar trees. And as Elias Levita Tishbi in vocabu­lo Iuchna. records, with this bird also is the banquet for the righteous prepared, togather with the Le­viathan, and the wilde Oxe. Againe Rabba bar Channah saith he Thal­mud in Babha ba­thra Cap. 5. Fol. 73. saw on a certaine time a frog as big as Akra a towne in Hagronia conteyning 60. houses: that a serpent or Dragon came and devoured that frog: that straightway a great Raven or Poshkanisa came and devoured both the Frog & the Dragon, and flying away light vpon a tree, &c. These and a huge num­ber more of such fables are recorded by your ancient Rabbines & Hebrew doctours, by so much worse then Aesops fables: in that these are R. Otto in Gali. ra­zia lib. 3. c. 11. told for truth, but his not so: these are confir­med with pretence of holy scripture, to the great abuse of the[Page 354]name of God: but so are not his: these are set downe without any good vse of them, but his fables had their moralles anne­xed for vse and instruction of men. VVhat good morall vse can we make of this Parable of the great frog, vnlesse happily it may serve to represent vnto vs the estate of your separation▪ you yourself Defenc. against M^r. Smith. Pag. 106. compare Mr. Smith vnto Behemoth in bignes, & some reason there was, for by the profession of separation which he then made he devoured all the Churches of Christe, and so was comparable in greatnes to this Rabbines frog: but presently M^r. Iohnson like the great Dragon comes and devoures M^r. Smith: and straightway come you like the great Raven of the separation and devoure both the frog & the Dragon, both Mr. Smith & M^r. Iohnson so that you M^r. Ainsworth, remaine the huge Poshkantsa that devoure and swallow vp all: All the chur­ches of God, all Christians, yea all the separate companies be­side are in your belly: according to your doctrine no religious communion may be reteyned with any of them. And ther­fore as the Lord once theatned the devouring citie; Zephan. 3.1. wo vnto the craw; as the word in the Hebrew signifies: so may it still be sayd, vvoe vnto this craw of the separation that devoures all Christian communion.

Touching Behemoth; both the Targum on psal. 50.10. & Rasi ibid. &c. Chaldee paraphrast & other of the Rabbines expounding those words of the Psalme: The beasts on a thousand mountaines, interpret them of one beast, of Behemoth, that great creature which is mentioned Iob. 40.10 This Behemoth is sayd in one day to eat vp and devoure the grasse of those thousand mountaines, which they wil also have to spring againe and to be renewed every day. And this beast as they say is reserved for the banquet of the righteous in the garden of Eden in the world to come, viz. vvhen their messias shal come. They Talmud, in cholin. c. 3. fol. 60 tell vs also of a strange Oxe with one horne in his forehead, which the first man should offer for a sacrifice the first day that he was created: They Targum on ps. 69.31 & Rasi, ibid. say that this is that yong Bullock mentioned in psal. 69.31. from whence they also do collect that this Oxe had the horne created before the[Page 355]hoofes, because the order in the words in the psalme is thus, which hath hornes & hoofes, the horne being first mentioned. Of the Ramme which Abraham offred in stead of his sonne Isaak, they Rasi on Gen. 22.13. say it was created in the beginning of the world, and pre­pared herevnto from the sixt day of the creation: This Ramme they hold to be one of those 10. things created in the evening of the first Sabath. And they note further, that when this Ramme came running vnto Abraham; Satan seing the same thrust the Ramme into the bush, &c. Of a Roe in the forest of Elai, they Thorah Or, 1. Glos in Thal­mud, chol. c. 3. fol. 59 write that in the time of sleep one eye is still opē, when the other is shut: And the Thargum on Cant. 3.14. Chaldee paraphrast noting this same thing, will have this to be that Roe wherevnto the Messias is compared. The Thalmud Tractat. Cholin, c. 3. f. 59. records, that on a cer­taine time when the Romane Emperour enquired of Rabbi Ie­hoshua the sonne of Hananias, why their God compared himself vnto a Lyon: and whether he was so strong that he could kill a Lyon. The Rabbine answers, that their God did not compare himself ynto a common Lyon but vnto the Lyon that was in the forrest of Elai. Herevpon the Emperour desires that this Lyon may be shewed vnto him: and the Rabbine making sup­plication vnto God, the sayd Lyon comes running out of the forrest, and being 400. miles from the Emperour, he roared so strongly, that the women with Childe in Rome fell in travel before their time, and the walles of the citie fell downe. VVhen as he had come an 100. miles neerer, then he roared againe so terribly, that all the Romanes teeth fell our of their heads, and the Emperour himself half dead fell downe from his throne vnto the ground: intreating the Rabbine that this Lyon might returne vnto the forest, from whence he came: which also was done according to his desire. By the view of these fables, the reader may learne in some part, what to judge and how to esteeme of your Thalmudicall allegations. VVhat goodnes or fruit is there in these fables? vvill you have your separation represented by this Lyon in the forest of Ela? If it were true that you professe and pretend, the terrour of your roaring [Page 356]should not onely make the walles of Rome to fall downe, but the walles of all reformed Churches: both their materiall buildings & temples as you plead in this writing, and also all their spirituall society and communion should be dissolved: but as the Lyon of Elai when he drew neere to Rome, was yet turned back by the Rabbine: so when you drew neere to Rome, through the title of your book that roared in the Franckford catalogue as I noted Pag. before, yet have you also bene perswa­ded to stay that roaring a while, and to spare them that were ready to perish at the sound thereof.

Of the Leviathan, R. Iehuda Thalmud in Babha Bathra. c. 5 f. 74. & 75. saith, whatsoever God hath created, he hath created male and female, and so without doubt the Leviathan: And least they being so great should destroy the world if they did multiply, therfore God hath gelded the male killed the female & powdred her with salt for the righteous in the world to come. For proofe of this he alledgeth Esa. 27.1. And in the same place, R. Ionathan saith, that when the angel Gabriel shall hunt this Leviathan, he could nor prevaile except God did help him. This hunting they collect from that place in Iob. 40.20. Wilt thou draw out Leviathan with a hooke? Of the Whale that swallowed Ionas, they R. Solom. on Ion. 2.5 say that the two eyes of the fish were in stead of two vvindooes vnto the prophet, through which he saw all that was in the Sea: that God shewed him the red Sea, & how Israel passed through the middes thereof, &c. Because it is sayd, that Suph or the weedes were wrapt about his head, they do vainely collect from thence that jam suph or the red Sea was before him: there being the continent betwixt the red Sea and that Sea whereinto Ionas was cast. And here they R. Solom. on Ion. 1.17. write further, that the great whale which first swallowed Ionas, was a male, where Ionas had such a large roome in his belly, that he did not give his minde vnto prayer: wherevpon God spoke vnto this VVhale to cast him out of his belly into the mouth of the female who being full of yong ones, Ionas had not there such roome, and so being in a strait, that then he prayed, as it is sayd, out of the bowelles of the Fish. Ion. 1.17.

TOuching the vegetative creatures as plants, trees, &c. They Thalmud in Cholin. Cap. 3. f. 60 & Rasi on Gen. 2.5. say of them in generall, that though they were created the third day, yet they did not then appeare, but the earth brought them forth onely to the dore of the earth, vvhere men tread, vntill the sixt day: that then at the prayer of Adam there came shewers of raine, that then they budded forth and were seene. Of the trees in the orchyards of Eliphaz, Bildad & Zophar, there is this miracle recorded by the Targum on Iob. 2.11. Chaldee paraphrast, that when these three frends of Iob saw the trees in their orchards withered away: that the bread for their food was turned into living flesh that the vvine of their feasts vvas turned into blood, then they came every man from his place to visit Iob: and that for this meritotious vvork they vvere delivered from the place ap­poynted vnto them in hell. Of the tree of life, they have this paradox, that Maimo­ny in Mo­reh Neb. chel. 2. per. 31. it vvas a journey of fifty yeares: & that this mea­sure was the height of it, besides the head of it, & the breadth of the branches. Of the cedars growing in the garden of Eden, the Chaldee paraphrast vvrites Targum on Cant. 1.16. how they shalbe brought from thence for the building of a new temple at the coming of Mes­sias. Of the tree planted by the rivers of vvaters, wherevnto the godly man is compared, in Psal. 1.3. they Ben Ara­ma in Ake­dath Isaak. Portâ. 12. say, that it vvas a tree, vvhich God planted in the arke vpon the face of the vva­ters. And hundreds of such like vanities do fill their vvritings every vvhere.

BVt you say that for Preface to Annota­tions on Genesis. Iewish forbidden fables of which there are too many you passe them over as vnproffitable. Answ. 1. The vvriters of notorious fables and lyes do therfore loose their credit in other assertions, and deserve to have their vvritings vvholly passed over, as being guided therein by the Ioh. 8.44 father of lyes, and so being the instruments of Satan to lead men into er­rour are to be had in suspicion in all that they say, vnlesse there be sufficient proofe of the same by some other meanes. 2. How true it is that you passe over their fabulous vvritings in ex­pounding the scriptures let the reader consider by these fevv instances that follow: you Annot. on Gen. 4.22. record hovv the Hebrevv Do­ctours[Page 358]say of Naamah, that all the world wandred (in love) after her, yea even the sonnes of God, (as in Gen. 6.2.) and that of her there were borne evill spirits into the world. You Annot. on Gen. 18.2. relate from the fabulous Thargum Ierusalemy that the three Angelles sent vnto Abraham were sent for three things, because it can­not be, that moe things then one should be sent by the hand of one of the high angelles: that the first Angell was sent to shew glad tidings to Abraham, &c. The second to deliver Lot: the third to overthrow Sodom, &c. This fable is not onely repug­nant to the scriptures but to other of the Rabbines also relating it after an other maner: R. Solomon Iarchi Com­on Gen. 18 2, &c. saith, that one of these three Angelles was sent to bring the good tidings to Sarah one to overthrow Sodom and one to heale Abraham (mea­ning for his sore after circumcision) &c. & that he which hea­led Abraham was Raphael. Other of them tell this tale yet an other way. Some thing like vnto this vnproffitable Iewish fa­ble, is that which you Annot. on Exo. 28 30. record frō Maimony touching the enqui­ry by vrim: that they made not inquirie of two things at once: & if they so enquired, yet the answer was but vnto the first one­ly. You Annot. on Gen. 46 27. record from R. Menachem, touching the 70. persons that went downe into Egipt, that things beneath do mystically signify things above: and that these 70. soules signifyed the 70. Angelles that are about Gods glorious throne, the presidents over the (seventie) nations. VVhy might you not as well send vs to the fables of S. Denys touching the divers orders and offi­ces of Angelles for the exposition and illustration of the scrip­tures as vnto these dotards? In your exposition of Moses his sight of the back parts of the Lord, you Annot. on Exo. 33 23. record this Iewish tradition from Maimony & R. Menachem, that God then appea­red like sheliach tsibbur, clad with a robe like a minister of the congregation. You On Exo. 32.16. report from the Thargum that the first tables of the law were hevven out of the saphir of the throne of Gods glorie mentioned in Exo. 24,10. These Iewish tradi­tions are presumptuous Col. 2.18 1 Cor. 4.6 Deut. 4.2. & 12.32. & 29.29. forbidden additions to the holy sto­rie more vnlawfull then many of their grossest fables, like vnto [Page 359]those forged mirackles which the popish legends do adde vn­to the story of the new testament touching the acts of the A­postles and other saints. Though Moses vvas Numb. 12 7. Heb. 3.2. faithfull in all the house of God, yet as if his story had bene defective, and his writings imperfect, you help to make it vp with the super­stitious traditions of the Rabbines. You Annot. Exo. 26.1. tell vs from their canons, that wheresoever fine linnen twisted, is spoken of in the law, it must be six double thred: On Exo. 28.33. That wheresoever this word twisted is vsed alone (as it is in Exo. 39 24) it must be eight dou­ble thred: That the robe was all of blew, and the threds thereof were Ibid. on vers. 32. twelve times double: That the breast plate & Ephod were On Exo. 28.6. woven with 28 threds, &c. Moses Gen. 14.22.23. telleth vs that A­braham would not have so much as a threed from the King of Sodom, to avoyd offence, least he should say he had made A­braham rich: and by his example you also had done better if in the exposition of the law you had not taken the description of one threed from the infidel Moses Bar Meimon, otherwise thē the faithfull Moses hath described the same: The Rabbines may say they have made you rich: that your Annotations are enri­ched with their traditions: so are you an offense to the Iewes. Againe to give light vnto the scriptures you Annot. on Exod. 27.21. send vs vnto the Thalmud, and alledge from thence the superstitious order in trimming and lighting the lamps of the golden candlestick: The Children of light need not to learne such things from the Prince of darknes. Though Moses in his story was guided by the spirit of him that is the Dan 8.13 wonderfull Numbrer, yet as if the numbers and measures of the sanctuary had bene insuffi­ciently described by him, you for our further instruction vvill needes Annot. on Exo. 25.30. record vnto vs a more full reckoning frō the Thalmu­diques: as for example, that they say touching the shew bread, that the lēgth of every cake was 10. hādbredths, & the breadth, 5. handtbreaths, and the height 7, fingers. That the On Exo. 28.33. belles on Aarons robe were in number 72, that they hanged 36. on the one skirt, and 36 on the other: that in these 72 belles were 72, clappers, all of gold, &c. That the plate of the holy crowne[Page 360]was Ibid. on vers. 36. a long plate of gold, two fingers broad and reached from one ear to an other: That the Ibid. on vers. 39. girdle was about 3. fingers broad and 32. cubites long, &c. These and many more such like novelties have you recorded from the presumptuous Rab­bines, who being rashly puft vp of their fleshly mindes have added these things vnto the word of God. Though the spirit of God hath thought it meet to passe over these things, and to mention none of them in his word, yet you on the contrary have thought it meet not to passe them over, but to joyne them vvith your notes for illustration of the scripture.

But touching the Iewish forbidden fables, you say further; Preface to annot. some things also you note from them, not as approving them yourself absolutely, but leaving them to further consideration of the prudent. Ans. 1. If you did absolutely approve thē, you should be more absurd then I can yet imagine that you are. It is too much that you approve them in so great a measure, as to alledge such a multitude of them without any note of dislike or censure vpon the allegation of them even in such maner as good writers do vse ordinarily to alledge the testimonies of those whom they do approve. 2. For more particular approbation, let the rea­der consider how you approve that false and frivolous saying of R. Menachem, namely, that Annot. on Gen. 12 9. Abraham cleaved vnto the condi­tion of mercie, for that is the south of the world: and therfore all A­brahams iourneyes were towards the South: to confirme this you do vainely alledge the scriptures Ezek. 40.2. Ier. 1.13.14. For many of Abrahams journeys were not toward the south: And the scriptures do often shew mercy and judgements by & from the North and South indifferently. VVhen you Annot. on Gen. 15 12. alledge the false assertion of Maimony concerning Prophets: that they saw no prophetical vision, but by dream or by night vision, (Numb. 12.6. & 22.19,20.) or by day, after that a dead sleep was fallen vpon them: (Dan. 10.9.) And all that Prophesied, their joynts trembled, there remayned no strenght in them, &c. you adde then for confirmation, But they except Moses, as the scripture also doth, Nūb. 12.7.8. But how doth the scripture make an exceptiō [Page 361]from that which it never affirmed? Though Moses be exalted above other prophets in the place alledged: yet neither doth the scripture determine visions to be either night visions, or in the day after a dead sleep: neither doth it affirme that trem­bling of all that prophesied: neither is Moses excepted from that trembling. And Maimony himself when he els where Morch Nebuchim Chel. 2. per. 45. describes eleven degrees of prophesie doth therein refute his owne distinction, whiles there in the tenth and eleventh degree he gives instances of the visions of Ioshua by Iericho and of Abraham in the mount Morijah, which yet were neither by dream, nor by night vision, nor by day after a dead sleep. 3. Though you thus approve their vaine expositions, yet do you at other times refuse their more sound interpretations: as when Com­ment. on Hos. 12.4. R. Abraham aben Ezra, R. David Kimchi, and R. Sol. Iarchi do expound the action of Iaakob holding Esaw by the heele (which is expressed in the name Iaakob,) to be a signe and note of his power, dignity and victory over Esaw, yet you write that Annot. on ps. 14.7. Iaakob is a name that noteth infirmitie, &c. and do observe that Annot. on Gen. 32 28. the Church, when speech is of her infirmitie, is often called Iaakob: & when her glorie and valour is signifyed, she is called Israel: as throughout the scriptures may be observed: as though we might not as well and truely observe, that the Church, when Esa. 9.12. Ier. 50.17. Rom. 9.3 [...] Mat. 10.6. speech is of her infirmitie, is often called Israel: yea when the miserable apo­state Church for defection is cast of and divorced from the Lord, the scripture still gives the name of Israel vnto her, rather then the name of Iaakob: and on the other side, when her Mal. 1.2. Ps. 24.6. & 47.4. Esa. 44.5. glory, valour and dignity is signifyed, she is also called Iaakob. 4. VVhereas you say of those vaine traditions, which you do not absolutely approve, that you leave them to further consideration of the prudent. I ask you what the imprudent and simple shall do, of whom there is the greatest number, and into whose hāds especially these your annotations are like to come: be like it is enough that they stand amazed admiring these rare Rabbinical conceits, though they know not what to say or think of them. How do you forget the rule of the Apostle, which requireth[Page 362]that 1 Cor. 14 25. all things be done vnto edifying? why do you not go before them by telling them your judgement plainely, what you approve, and what you do condemne? 5. Nay, herein you shew lesse zeale and care for the instruction and guiding of the simple and ignorant people, then many of the infidell Rab­bines themselves have done: for in their Commentaries vpon the Thalmud, when they meete with divers opinions of their doctours, their maner is to tell whose judgement they do follow and approve; as for example in the place which you obiected vnto me to shew that any wise man might advise the Priest, &c. divers opinions of R. Ismael, R. Akiba, R. Iehuda & others being there set downe in the text of the Thalmud, R. Schimean in his glosse thereon Com­ment. on Thal. Tractat. negaguim, c. 2. sayth in one section, vehaijnu R. Akiba, that is, we are of R. Akiba his minde: on an other se­ction, abal roeh ani, &c. i. but I respect that which is sayd of R. Iehuda: so your Rambam or Maimony also in his glosse vpon the same Chapter, saith in one section, vehalacah cachachamim, that is, the law or traditiō is according to their Chacamim: vpō an other sectiō, vehalacah cerabbi Iehuda, that is the tradition or right law is according to R. Iuda. And thus also they vse to decla­re their judgemēts in other place: had you but shewed the like care in your allegation of their traditions, your people should have had lesse cause to cōplaine of your ambiguous expositiōs.

A Second scandal and a more vnworthy thing is this; to alledge the testimonies of such as are not onely fabulous but also blasphemous writers, vn­lesse it were against themselves and such as rely vpon them. Iam. 3.11.12. Doth a fountaine send forth at one place both sweet water and bitter? Can a fig tree bring forth olives or a vine figges? Can those impious Rabbines that with a blasphemous mouth do curse the sonne of God, and pray dayly against the Christians that are renewed after his simili­tude: Can these I say with the same mouth send forth sweet &[Page 363]wholsom waters of instructiō for the flock of Christ to drink at? why do you thē lead Christiās for spirituall information in the law of God, vnto that swine-trough of the Thalmud? Even those infidelles themselves do confess and yeeld that there are many things that disable divers persons to beare witnesse & make them pesulim lehagned, vnmeet and vnworthy to be al­lowed for witnesses: R. Iaakob that compiled Arba Turim, the 4. Tomes of Thalmudicall canons, sets downe many of these causes, as namely Choshen hammisch pat, tractat. Eduth, sig­no. 33, 34. 35. wickednes, enmitye, blindnes, deafnes, &c. so that they being wicked enimies of the gospell and of true religion, blinde and deafe that have shut their eyes & stopped their eares from hearing the word of the Lord by his prophets are therfore by their owne sentence to be reiected from bea­ring any testimony in matters of religion.

Now their blasphemies are many: To begin with Maimony, he saith of God and repeats it, that he is Maim. in Misn. in Ie­sudei hat­thorah Cap. 2. one of every side, & on every corner, and every way one. This he saith by way of oppo­sition vnto Christianisme, and so denyes the holy trinitie, and the godhead of Christe, teaching an vnity of person as wel as of essence: Thus where he professeth to describe the founda­tions of the law, he overthrowes the foundation of our religiō. The holy gospel conteyning the story of Christ, and called Evangelion of the good tydings which it declares, they do blas­phemously slander, and R. Nathā in Aruch in Aven gillaion & Elias Lev. in Tischbi, in gillaion. call it Aven-gillaion, a vision of vanity or a volume of iniquitie. There is no part of that sacred story concerning the birth, the life, the death, the doctrine and miracles of our blessed Lord Iesus, but they have a multitude of blasphemies touching ech of them, and so vile that I abhor to mention them. One impious Rabbine in speciall in a certaine treatise which he entitles Nizzachō, which he intēds as a triūph over the gospel, hath bene bolder then the rest to publish the the same, as is Seb. M [...]st. Annor. in Mat. 1.1. &c. shewed at large in the annotations vpon the Hebrew edition of the gospel of Mathew: where they are in part refuted. All men know in generall that they deny Iesus the sonne of Mary, to be the Messias and saviour of the world; and[Page 364]that herein the blaspheme they son of God as a deceiver and as a false Christ. And yet this they do with such vanitie and contradiction among themselves, that all may see their mad­nes therein: Some of them say that their Messias is not yet borne, and others say he is borne but not reveiled yet, because of their iniquities. Of them that say he is borne and come into the world, some say he is among the Lepers at Roome­gates: and that Talmud in Sanhe­drin. c. 11. Fol. 98. R. Iehoschua ben levi finding Elias at the gates of Paradise & enquiring for the Messias, did by his direction finde him among those Lepers, and asked him of the time when he would reveale himself. Others of them say, Emunath Ichud. p. 44 that he is in Paradise (to vvit, on earth,) being borne the same day that the second temple was destroyed, and that Elias must first anoynt him for King, and that then he shall come, &c. Some of them say that there be two Christes or Messiasses, one the sonne of Ioseph, an other the sonne of David, one poore, th'other more mighty: These two Messiasses the Targum on Cant. 4.5. Chalde paraphrast will have to be signifyed by the tvvo yong roes that feed among the lilies. And divers of the Rabbines do in other places Aben Ez­ra & R. Solomon comment. on Zach. 12.10. note the same thing. Some Thalmud Sanhedrin. c. 11. fol. 99 others of them say that King Heze­kias was the Messias, and that now there is no Messias for Israel. And Ibid. f. 94 R. Thanchom enquiring vvhy Mem is shut in the vvord Lemarbeh in the prophecy concerning Christ Esa. 9. vvhereas in other places it is open in the middes of words: he shewes this to be the occasion: vvhen as God sought to make Hezekias to be the Messias, he saith that Sennacherib, Gog and Magog yea and the whole consistory or councel of God came vnto him and sayd, o Lord of the world, seing King David hath prai­sed thee with so many songs why wilt thou not make him Mes­sias rather then Hezekias for whom thou hast done wonders & yet he hath not sung one song vnto thee: Herevpon he saith that immediately the Mem in Lemarbe was shut vp, viz. as a token that Hezekias should not be Christ: but then after this comes the earth itself and opens her mouth and saith O Lord of the world I will sing a hymne vnto thee in stead of[Page 365]this righteous Hezekias, & so herevpon it vvas concluded that Hezekias should be the Messias: Now the proofe which the Thalmud brings to shew that the earth did sing for Hezekias, is taken from Esa. 24.16. from the vttermost part of the earth we have heard prayses, glory to the just, &c. Some of the Rabbines do reckon the yeares & make a computation of times when their Messias shall come: & this vvith many and great absurdities & contradictions among themselves: Others of them seing how oft they have bene deceyved do say the times are not to be reckoned: R. Samuel bar Nachman & R. Ionathan do lay the curse vpon such as presume to reckon the time of his coming, saying, Thal. in Sanhedrin C. 11. f. 97. Let their bones be broken that count the times.

VVhereas they Seb. Mun. annot. in Mat. blaspheme Christ Iesus in respect of his age, living but three or foure and thirty yeares, as though he vvas accursed like the wicked, of whom it is sayd he shall not live out half his dayes: see vvith vvhat vvarrant & agree­ment among themselves they do this: R. Eliezer Talmud in Sanhe­drin c. 11. Fol. 99. saith that the dayes of Messias shalbe 40. yeares, according to the yeares that they had seene evill, namely, according to the 40. yeares that they wandred in the wildernes, ps. 90.15. with ps. 95.10. & Deut. 8.2 R. Eleazar ben Azaria saith that the yeares of Messias must be 70. yeares according to the yeares of one King, Esa. 23.15. That one King they say is their Messias. One Rab saith, he must live 3. generations, noted in Dor Dorim, signifying a generation and generations, which they reckon for three, ps. 71.5. R. Dosa saith that the dayes of Messias must be 400. yeares, according to the yeares that they have seene evill, viz. according to the 400. yeares that Israel soiourned in Egypt, ps 90.15. with Gen. 15.13 An other Rabbi saith, that the yeares of the Messias must be 365. acccording to the number of the dayes of the sun fini­shing his course in a yeare: this they gather from the yeare of the Lord mentioned in Esa. 61.2. R. Nachman bar Isaak saith that his yeares must be according to the dayes of Noah vntill this time Esa. 54.9. R, Ichudah and R. Samuel say that his dayes shalbe as long as from the creation of the vvorld vnto the time present[Page 366]from Deut. 11.21. Others of them say, that their Messias must live seven thousand yeares: This they gather from the vvords of the Prophet, As a bridegroome is glad over the bride, so shall thy God reioyce over thee, Esa. 62.5. Now the En mish­pat gloss. in Tal. vbi supra. glosse vpō the Talmud in that place shewes vs how to count 7000. out of that verse, by reckoning the 7. dayes of the bridegroomes mariage feast, and making ech day to stand for a yeare, because a 1000 yeares with God is but as one day: and so those 7 dayes do note 7000. yea­res, Iudg. 14.12.17. with Psal. 90.4. VVhereas they blaspheme the name Iesus given by the Angel vnto our Lord, & turne it into a curse, by certaine words according to the initiall letters thereof: see what vaine coniectures & collections they make for other names to be given vnto him: Talm. in Sanhedrin, Cap. 11. Fol. 98. The Schollers of R. Shiloh say that the name of Messias shalbe Shiloh from Gen. 49.10. & the schollers of R. Iannai say his name shalbe Iinnon from Ps. 72.17. The schollers of R. Chanina say his name shalbe Cha­nina which signifies grace from Ier. 16.13. Others say his name shalbe Menachē or Cōforter frō Lā. 1.16. But the name Iesus they hold in execratiō: so that their blasphemies of his majestie may justly cause their testimonie & judgement in expounding the mysteries of holy scriptures to be refused & not alledged by vs.

BVt you do not onely alledge them, but even their blasphe­mous sayings and testimonies also without any note of dis­like: as for example, you Annot. on Exo. 28.30. tell vs how the Bab. Thalmud in Ioma Cap. 1. Fol. 21. speaking of Hag. 1.8. vvhere the Hebrew word Eccabda (I wilbe glorified) wanteth the letter H, which in numbring signifieth five, saith, The want of H, sheweth the want of five things in the secōd temple, which had bene in the first, namely, 1. The ark, with the mercie-seat and Cherubims: 2. The fyre (frō heavē) 3. The maiestie or divine presence:) 4. The holy Ghost: 5. And the vrim & Thummim. This Rabbinicall observation is most impious, false and blasphemous: first, it serves to overthrow the whole new Testament, to deny Christ Iesus, and to condemne all his holy Apostles, Evangelists, Iohn Baptist and other excellent Saints and servants of God who lived vnder the second temple[Page 367]and worshipped God therein, as though they all had bene de­ceyvers & none of them endued with the holy Ghoste, which this Thalmud saith was wanting in the second temple. Second­ly, this observation is directly contrary to the scope of that Pro­phet in his whole prophecie, and even to the meaning of the word Eccabda I will be glorifyed: The spirit entending to pro­mise Hag. 1.8. with ch. 2.4-10. more full and excellent revelation of the glory and grace of God in this second temple rather then in the first, how ab­is it so to pervert the word of the Lord quite contrary to his meaning?

But it is the lesse mervaile that you should thus produce this testimony of the Talmud, when as so many learned men have alledged it before you: and especially that Ioan. Rainold. censura li­bror. apo­cryph. Tō. 2. praelect. 134. wor­thy light of our Church, whose memorial is blessed, who dispu­ting against the Papists touching the fire come downe frō hea­ven which in the second book of the Maccabees is sayd to have bene reserved in a pit during the time of the captivitie vntill the second temple was built, doth for their conviction alledge this testimonie, to shew that that fire was vvanting in the se­cond temple, and therfore in a vvhole lecture throughout the same doth labour to procure credit vnto this testimonie. His maine reason is, that howsoever the Iewish vvriters do aboūd vvith many monstrous lyes and fables, yet when they speak against themselves & the honour of their owne nation, they are rather to be credited, & their testimony receyved. But touching this poynt vve are to consider: 1. VVhen adversaries of the truth bearing vvitnesse against themselves do not agree in that testimony with themselves, then can vve not safely receive their testimony, hovvsoever they may bring great shame vpon themselves and may have their mouthes stopped thereby. Novv in this Thalmudicall testimonie touching the vvant of the five things in the second temple, the Thalmudists do not agree among themselves: for the Thalmud Ierusalemy alledged by D. Rai. reckoned these 5 things to be vvanting: Tract. Maccoth, Cap. 2. Fol. 32. col. 1. the fire: the arke: vrim and Thummim: the anoynting oyle: the holy ghost: The[Page 368] Talmud Babylonique of vvhich D. Rai. confesseth he could not come to the sight of it) leaves out the anoynting oyle and In Ioma. c. 1. f. 21. rec­kons vp five or rather 7. other things: the ark, the mercy seat, the Cherubims, the fire, the divine presence, and vrim & Thummim: R. David Kimchi Commēt. in Hag. 1.8 speaking of the five things that should be wan­ting, doth neither reckon the anoynting oyle, nor the mercy-seat, nor the Cherubims: R. Solomon Iarchi in his Commēt. Ibid. reckoning omits the anoynting oyle, the mercy seat, the Cherubims and the ark also: so that vnless he count vrim and Thummim for two, which none of the former did, he must come short of the number of five, Aben Ezra in his commentaries on the same place omits this mysterie, & thinks it not meet to make any mention at all thereof. Againe the Thalmud Ierusalemy relates this matter from R. Samuel in the name of R: Acha (not Achar as is printed in the lecture above mentioned:) but the Babylo­nian Thalmud relates it from R. Samuel in the name of R. Aini. and therein disagrees also. And other differences there are be­twixt them also, so that for this cause their credit is like the cre­dit of those Mark. 14 56. disagreeing witnesses that rose vp against Christe. 2. Those witnesses which so speak against themselves, that they do vvithall speak against the honour of Christ therein, are not to be credited: but the Rabbines in this place affirming the holy Ghost to be vvanting in the second temple, do herein speak against Christ, and make him (that Mat 3.16 Ioh. 3.34. receyved the holy Ghost & Ioh. 16.13.14. Act. 2.4. communicated the same vnto others more then ever be­fore) to be inferiour vnto all the Prophets that went before. If this Thalmudicall testimony touching the want of these 5. things in the second temple vvere true, according to the mea­ning of the Rabbines, then could not Iesus be the true Messias. 3, It might easily be shewed by an 100. instances, that these Rabbines do often speak falsely against the honour of their owne nation, and against the vvorthiest men of God in their nation, to honour themselves vvith the invention of some Ca­balisticall conceit: though to the dishonour of Abraham, of Iaakob, of Samuel, of David, Hezekias, Elisha, &c. Yet to mag­nify[Page 371]their owne fictions, they tell many fabulous things tou­ching the faults of these persons. And so to broch their cu­rious & absurd conceit from Eccabda vnder shew of a great my­sterie, it is no marvel, nor vnvsuall thing if the devisers there­of should vtter some things against the honour of their publi­que estate, especially when those priviledges which they take from the second temple, are given in the same place to the first temple, for the honour of their nation at that time. As for the antiquity of these Talmuds, and Rabboth that relate this testimony, it gives no more credit herevnto then vnto the rest of their fables and impious traditions: And therfore is of no worth further then it receives confirmation from els where: or serves by way of supposition to convince such as rely vpon the same.

A Fourth Scandall, is your forgerie in the allegation of these Rabbines, and this in divers kindes.

First, in that you joyne with the Iewes in making divers of their traditions to be part of the authen­tique word of God: and namely, in canonizing the divers readings that are in the line and in the magine of the Masorites Bible: for example, in [...] not, [...] to himself: not be­trothed her, and yet betrothed her to himself: of these you say, Annot. on Exo. 21 8. Moses hearing it of God, did by his spirit, write both. Before this time, I never heard of any Christian, that durst avouch so pe­remptorily, this presumptuous or rather blasphemous asser­tion, by which you make God like vnto Ianus Bifrons the Idoll with two faces, to look two divers vvayes at once, in these divers and contrary readings of the same text. Do you not remember what a fearfull Prov. 30.6. Rev. 22.18 curse is pronounced against those that adde vnto the book of God? why then do you bring these additions and maintaine them, as the worke of Gods spirit? It is great sin to adde vnto the vvritings of men, and to put forth things in their name, whereof they are not authors: but much more to deale so with God. It is a poynt of treason against the King to counterfait his hand, his seale, his coyne: how much more to counterfait the hand and writing of God, to coyne new scripture, and to set the stampe of the Rabbines vpon the coyne of the Lord, by adding their tradi­tions vnto his word, and giving divine authoritie vnto them? But it is the lesse marvell that you who erre so strangely in dis­cerning the Church of God, should also erre in discerning the scriptures of God.

You Annot. Ibid. plead, that the Hebrew hath both readings, the first in the line, the later in the margine: I answer. 1. There be many Hebrew Bibles: which do want these readings that you speak of: That ancient edition of the Hebrew Bible by Sebastian Munster hath[Page 373]them not: That great edition of the Hebrew by Plantine hath not these additions in the margine: The most excellent and divers editions hereof by Rob. Stephanus both in 4^o and in 16^o, have them not. A new edition of Raphelengius hath them not. The late edition by R. Isaak Bar Shimeon hath thē not: so that we may say with as good reason as you, that the Hebrew hath them not. 2. That Masoriticall Bible of Bomberg, that hath these divers readings, hath also so many other traditionall observatiōs, in the margine thereof round about, that I think you wilbe loth to af­me them to be receyved from God & written by his spirit: & yet that Masoriticall bible which mainteyneth these divers readings delivers one sort of traditions as well as the other, and puts no difference betwixt them. 3. There are also sundry editions of the new Testamēt, which have divers readings, one in the line, an other in the margine, yet can we not hence conclude that both these readings are receyved from God: and yet may we say of these as well as you do of the other, that the Greek hath both readings, &c. though onely one of them were delivered by the spirit extraordinarily from God. And even so, Arias Monta­nus in his edition of the Hebrew Bible, though he have noted the divers readings in the margine, yet not as if they were deli­vered by the spirit of God; but as In appa­ratu Bibl. praefat. ad lect. var. falts growne by the calami­tie of times, the negligence and ignorance of scribes, or other­wise, &c.

You alledge further, that the writing differeth in the eye, ( [...]lo, not; and [...] lo, to himself) but hath no difference in the eare: so Mo­ses hearing it of God, did by his spirit, write both. Answ. 1, how know you that there vvas no difference of sound in Moses his eare, when he heard those words whose letters do differ? vvant of a distinct sound, in words that signify distinct and severall things is an imperfection of speech, and a defect in the lan­guage: but now the language spokē vnto Moses being Hebrew which is the perfectest language: the Lord that spake, speaking after a most perfect maner: and Moses that heard being pre­pared therevnto of God, after the most perfect maner that was[Page 374]needfull for the receyving of that law; who is it now, that can justly affirme, that at this time distinct words had an indistinct & confused sound without any difference in the eare?

2. Though the common rule of grammar at this day teach that those two Aleph, vau. letters are quiescent or silent and not pro­nounced in the end of vvords, yet are there still some exceptiōs made by some, and the other He, jod. two being of like nature for the pronunciation are by many learned men pronounced in like case in the end of vvords.

Some write that these quiescent letters as they are called, do cause a different pronuntiation, in making the vowelles vnto which they are joyned to be drawne out with a longer sounde and therfore are by them called Val. Schind. In­stitut. Hebr. lib. 1. p. 12. literaeflatus & protractionis. Others tell vs that Ioa. Dru­sius de re­cta lectio­ne ling. Sanct. cap. 8. Cholem hath six or seven differēt kindes of sounds according to the diversitie of letters with which it is joy­ned, and in particular what distinct and peculiar kinde of sound it hath in lo, not: and how it differs from Cholem in other places. And if this be so, how can any man affirme that there was no difference in the eare betwixt lo, not, & lo, to himself, whē Moses heard them of God?

3. This your distinction of difference in the eye, and no difference in the eare seemes to be very idle, and of no vse to give any light vnto the matter that you are speaking of: you can not pretend the like distinction to bring in some other of the divers readings noted by the Masorites, seing many of them do manifestly differ in the eare, as much or more then in the eye. To vvhat purpose then serveth this distinction?

4. If there be litle or no difference of sound betwixt these words, this is the more against you: and helpes to make it more apparant that these and the like divers readings did arise from the errour of the scribes that wrote out the copies of the Bible, which might easily be deceyved in those words, which by their sound were not distinguished from one an other. And thus also from the likenes of the figure in divers letters, as in van & Iod, it is observed that Io. Bux­torf. The­saur. gram. lib. 1. c. 28 in writing of them one hath degenerated in­to [Page 375] the other. And if we look vpon those seven classes or rankes, wherevnto Masoreth hammaso­reth in Ta­bulis secū ­dis, Orat. 1. Elias Levita hath reduced these divers readings, we may thereby plainely observe that they are all such, as through some similitude either in sound, in figure, or in signi­fication or through transposition, coniunction, or division of the letters, or the like occasion the pen of the scribe might quickly slip and misse therein: for example to give instance in two like letters: he telles vs that in 52 places of these divers rea­dings, jod is written in the beginning of a word, and the Masorites will have it be read vau: And on the contra in 56. places vau is written in the beginning of a word and they read it jod: Againe in 70. places jod is written in the middes of a word and they read it & pronounce it as vau, &c. And hence as it seemeth, Rabbinicall superstition and curiositie meeting with these divers readings have turned humane slips and errours into sacred mysteries, & given divine authoritie vnto the faults of men. As the Pope in his Kalender many times canonizeth thē for Saints, who are the Children of Hell: so have the Iewes in their Masorah tur­ned the errours of men into Canonicall scriptute. VVhy do you follow them herein?

FOr confirmation of your opinion, you produce witnesses, & say, The Hebrew Doctours (in Thalmud Bab. in Nedarim, Chap. 4 Fol. 37. B) say, The words read and not written, and written and not read, were the tradition of Moses from (mount) Sinai: that is, as the Hebrew Scholion on that place noteth, so Moses receyved in Sinai, & delivered to Israel. I answer,

1. These witnesses being already convicted of falshood, do­tages and blasphemies are not to be admitted to speak in this controversie, their testimonie is not to be receyved. This Thalmud which you alledge, is that bed of slumber into which the Lord had Esa. 29.10 Rom. 11.8 threatned to cast the Iewes: in this bed of er­rour do your Hebrew Doctours lye snorting in the spirit of slumber: vvhat meane you to waken them and call them vp to come and tell vs their dreames? You may as well alledge their testimonie, to make vs beleeve that their Thalmudicall[Page 376]canons and constitutions, are from God as well as the holy scriptures, and that we are bound to exercise ourselves in them, rather then in the scriptures: for this they affirme as I shewed before. And there is no tradition so impious or absurd, but the Thalmudists commend the same vnto vs, even with the same phrase, that is here vsed in this your allegation. At every turne they say, Thalmud in Mena­choth. c. 1. Fol. 29. Maimony in Tephil­lim, cap. 1. Sec. 3. R. Alphes in Tephil­lim, fol. 78. a. b, & 79. a. b, &c. Halacah lemoshe missinai. i. a tradition of Moses from (mount) Sinai. VVith this cloak they aray their supersti­tions, and with this false boasting they sell their Rabbinicall wares. How great is the scandall which you give vnto the Iewes by this your dealing? how may they be encouraged to drink more deepely of that spiced cup of their Thalmud, when as they see the wine thereof to go downe so pleasantly with you, by receiving their testimonie and their traditions in so great a measure?

2. If there vvere nothing els but the foolish traditions cō ­teyned in this very Chapter vnto which you send vs, touching Ben Modar with other vaine observations; vve might there­by be sufficiently warned not to receive the testimony of this Thalmud. R. Iosei bar Chanina Thalm. in Neda­rim, c. 4. F. 38. a saith, The law vvas not givē but vnto Moses & to his seed, because it was sayd, write thee & engra­ve for thee two tables of stone, but Moses having a good ey: of his li­berality gave it to Israel. &c. R. Iochanan srith in the same place, The holy blessed God doth not cause his schecinah or habitatiō to abide but vpō a strōg mā, a rich mā, a wise mā & an hūble mā, & that all these were in Moses: that he was a strōg mā, because it is sayd, he spread the covering over the tabernacle, &c. Exo. 40.19. This same thing is also noted by Commēt. on Exo. 39 33. R. Solomon from R. Tanchuma, that no mā had the strēgth to do this thing but Moses alone, &c. That he was strong also, in that he could beare the two tables of stone in his hand, that he could break them, the length of them being six, the breadth six, and the thicknes thirteen cu­bites, &c. That he was vvise; that all the 50 gates of vnder­standing were given vnto Moses, one excepted; that they prove from ps. 8.5. That he vvas meek from Numb. 12.3. That he [Page 377]was rich from Numb. 16.15. So they write of divers others: as of Ionah whom they prove to be rich, because he payd the fare of the ship: Ion. 1.3. R. Iohanan saith it vvas the hyre of the whole ship: R. Romanus saith it came to foure thousand pieces of gold, &c. vvith a number of such like presumptions.

3. There be also of the Rabbines themselves that reiect this superstitious conceit of these divers readings delivered vnto Moses from mount Sinai. R. David Kimchi one of the learne­dest and most judicious among them all, though he ascribe too much vnto their Kabalah and tradition, yet Kimchi Preface vnto Ioshua. he judgeth that these divers writings and readings came from the dispersion of the Iewes, from the difference of copies written by divers scri­bes: and that Ezra and the men of the great congregation (as they are called) in correcting the copies vvhen they found dif­ference, went according to their knowledge after the greatest number, and when they did not clearely vnderstand some wordes, sometimes they wrote them and did not poynt them: sometimes they wrote one way in the margent, and did not write so in the text, &c. And this is the judgement of other Rabbines also as of Ephodaeus, and Don Isaak Abarbinel or Abra­binael, that this diversity of writing and reading arose from hephsed, balbul & Saphek, that is, from corruption, confusion, doubting and vncertainty of scribes, &c. This is acknowledged by Preface to Masori­tes Bible. R. Iacob ben Chajim, vvho in vaine labours to refute them. Had you but cleaved vnto the sounder sort of Rabbines you should not have gone so far astray.

4. It is worthy to be observed also, that the very same testi­mony alledged by you frō the Thalmud, Nedar. c. 4 f. 37. is that maine stone of offence, whereat the later Rabbines have stum­bled and fallen into the pit of superstition, and therfore is it so oft cited by them, viz. by Preface ad Sepher mitsvoth gadol. R. Moses mikkotsi: by Preface ad Bibl. masorit. R. Iacob ben Chajim: by Masor hammasor. prefat. ter­tia. Elias Levita, &c. Had you duely considered in what superstitious maner they vse the same, and how it serves their turne, you would not so lightly have produced such vvitnesse.

5. To come neerer vnto this your testimony itself: if vve[Page 378]consider the instances and examples of the vvords vvriten and not read: and read and not written, which the In Neda­rim. c. 4. f. 37. Thalmud pro­pounds vnto vs as a tradition of Moses from mount Sinai: we may perceive that there is never a one of them taken from the law, from the five bookes of Moses, but all of them from later Pro­phets, from the bookes of Ruth, of Samuel, Kings, of Ieremie and Ezekiel. If your witnesse had sayd that Moses had delivered the divers vvritings and readings of his owne bookes, there had bene some more colour for it, but that Moses in mount Sinai should deliver the divers writings and readings of Ezekiel and Ieremie that prophesyed so many generations after him: this is most senseless and absurd to imagine. Had not Ieremy and Ezekiel the spirit of God to direct them in the vvriting of those particular vvords, as vvel as to set downe the maine matters of their prophesy vvhich they foretold? And vvhat need vvas there then of a tradition from Moses, for the vvriting or reading of them? And vvho can say that Moses foreknew these things? Though the Masorites have numbred vnto vs many divers writings and readings out of the bookes of Moses, yet the Thal­mud in your allegation mentions none of them, but such as are in the Prophets.

6. Suppose all vvere true that the Thalmud and the glosse therevpon doth testify in this place: namely that these divers readings were the tradition of Moses from mount Sinai, &c. yet would not this make good your assertion nor prove the same, vvhen as you say that Moses by the spirit of God did write both; The Thalmud here saith nothing of writing one vvord in the text, and an other in the margine. The Rabbines here speak onely of receyving and delivering, but not of writing both. They Elias Le­vita Maso­reth ham­masoreth, praefat. 3. hold that their traditions vvere nor vvritten by Moses, but delivered from mouth to mouth and aftervvards vvritten by Ezra and others, &c. Herein therfore you go further then your Thalmudicall testimonie vvill extend, & passe the bounds of sobrietie in this your assertion, more then many of the pre­sumptuous Rabbines themselves.

[Page 379]7. If it vvere true, as you plead, that Keri and Chethib, the divers readings (as you call them) as not betrothed her and betro­thed her to himself, vvere both vvritten by Moses, by the spirit of God: then are they both holy and divine scripture: then do you herein declare your self to be guilty of great sin, treachery and vnfaithfull dealing vvith the scriptures, in that you do leave out divers parts of the same at your pleasure in your translation both of the psalmes and of these tvvo first bookes of Moses vvhich you have already published: for though some of these divers readings be noted by you in your anno­tations on Genesis, yet are many of them quite left out: as namely, in Gen. 8.17. and Gen. 10.19, and Gen. 25.23, and Gen. 27.3, and Gen. 33.4, and Gen. 36.5, &c. Againe in your tran­slation of Exodus you leave out very many also, as in Exo. 13.11 and Exo. 16.2. and Ibid. vers. 8, &c. And in your translation of the Psalmes, though divers be noted by you, yet are a great number left out, and passed by, as in Ps. 5.9, and Ps. 6 4, and Ps. 10.10. and Ps. 123.4, and Ps. 139.16. vvith a multitude more as may be seene in the Masorites Bible, onely one of these rea­dings are mentioned by you, and yet there is as much & the same vvarrant for both in ech of these places, as there is for both those in Exo. 21,8, vvhich you say vvere vvritten by Mo­ses. This being so, hovv great is your sacriledge that devoure holy things, and steale avvay the vvord of God (so acknovvled­ged by yourself) from the people of God. There is Prov. 20.15. gold and a multitude of precious stones, but the lippes of knowledge are a pre­cious Iewell: ech jod and title of holy scripture vvritten by the spirit of God, are in vvorth above all pearles, vvhat meane you then vvith Achan to dig in the earth, to hide these vvedges of gold in the ground and to bury them in your tent? Consider your estate: either you are vnder the curse for adding some of the readings vnto the vvord of God, or els it hangs over your head for diminishing from the vvord of God, in taking avvay and concealing the rest, that are of like authoritie vvith the former. The Rabbines R. Solo­mon Iarchi on Gen. 17.5. vvrite that jod being taken avvay[Page 380]from the name Sarai contended vvith Schecinah, vvith God vntill satisfaction vvas made vnto this Iod by adding it againe vnto the name of Hosea making it to be Iehoshua: How much rather might many jods contend with you for taking them away from the holy scripture, if they be divine traditions as you say? The Iewes do also R. Sol on Gen. 2.7. write, the word jitser vsed to describe the forming of man, being written with two jods, Gen. 2.7. doth shew vnto vs how man was formed both for this vvorld and for the world to come at the resurrection of the dead: but the word jitser vsed to describe the forming of beasts, Gen. 2.17. being in the Hebrew written with one Iod onely, shewes that the beasts are not formed to stand vp vnto judgement in the world to come. If this be so, what a world of injury and wrong have you done, by omitting it so often? Yea seing Christ him­self telleth vs, Mat. 5.18. that heaven and earth shall perish, rather then one jod or title of his law escape, &c. shall not heaven & earth be witnesse against you that do let so many of those jods and titles to escape and passe away in your translation, when as yet you confesse that they vvere vvritten by the spirit of God? why have you not translated the reading of the margent, & set it in the margent of your translation, as wel as the reading of the text, if both be from the spirit of God? why have you not done it in other places, as wel as in this place Exo. 21.8? But it may be that as in many things you honour the Iewish exposi­tions and opinions too much, that so you Iudaize in this also: that as they, so you think it not meet to reveale in writing ma­ny of your speciall mysteries and secrets vnto them that are without, but deliver them from mouth to mouth vnto your owne people. Seing the communion of all Churches in Christendome is according to your profession an vnlawfull and an vncleane thing, it is the lesse marvell that you refuse to cast your pearles before such polluted persons whom you dare not touch nor joyne yourself vnto them in the worship of God. Alwayes these two things are evident and apparant in you, that as you make litle conscience of the rules of your separation [Page 381]among your selves, for then there would be yet more divisions among you then there are: so also you make litle conscience of these divers readings, which you say were written by Moses: for if you did reverence them according your owne plea, you would not passe by so many of them in such maner as you do.

8. Suppose that yow would go about to set downe all the di­vers readings, how could you come to any certainty, to know which be they? In the place of the Thalmud quoted by you, there be not above twelve or thirteene mentioned: and this of lo, not: and lo, to himself is none of them▪ VVhere vvill you find those other hundreds of them? If you betake yourself vnto the Masorites Bible, from whence many have taken them you may as wel take a thousand superstitions more which by like warrant are there recorded vnto vs as divine traditions. VVhereas you tell vs here of the Hebrew scholion confirming the testimony of the Thalmud: had you looked well vpon the same, you might further have seene this also, that the very same hebrew R. Nissim gloss. in Talm. in Nedarim. c. 4. f. 37. glosse doth there dissent from the Thalmud, touching some of these divers readings: Touching eth dehuggad (as they call it) in Ruth; though the Thalmud note it to be read and not written, yet the Hebrew scholion saith, In the bookes or copies which we have it is both written & read: neither is it mentio­ned in the Masorah among the words that are read and not writtē. Againe, touching eth dehammitsvah (as they call it) though the Thalmud notes it among the words written and not read, yet R. Nissim in his Ibidem. f. 38. gloss herevpon doth shew, that how so­ever some say this is found in the section of the law which they name ethchannan, yet it is not found there in any copies which they have, nor yet in the Masora, &c. R. Iacob ben Chajim Praefat. ad Bibl. Ma­sorit. relates the same thing, and addes further a different opinion of R. Solomon Iarchi about the same. And Elias Levita in the warning which he Masor. hammas. praefat. 3. gives concerning the Bibles printed at Ve­nice both in greater and lesser volumes, anno 278 (according to the Iewes lesser computation,) saith that the Masoriticall tra­ditions[Page 382]about the divers readings there specified are full of er­rour, that he which added them was vnlearned, had no judge­ment touching divers copies, that he put that in the text which should have bene in the margent, and contra, &c. From whence then vvill you get a just and sufficient warrant of all these divers readings, which you hold to be divine traditions written by the spirit of God?

9. VVhen you think that you have found out these divers readings, & are resolved of the number of them: what vvill you do to finde out the meaning of them? every vvord of God is for the aedification of his Church: and Prov. 8.9 they are all plaine to them that will vnderstand & straight to them that would finde knowledge: God hath taught vs how to Neh. 8.8 expound the scripture by the scripture itself, by comparing one part thereof vvith an other. But where is the rule of interpretation, by which we may finde out the mysteries of these divers readings? for example, vvhen Zeboim Gen. 10.19. go [...]im, Gen. 25.23. and Ioush, Gen. 36.5. are written in the text vvithout vau and in the margine with vau: vvhen the vowelles for the word Perath are vvritten and not the letters, 2. Sam. 8.3. VVhen the letters of the vvord Iidroch are vvritten and not the vowels, Ierem. 51.3. by vvhat found kinde of interpretation can both these writings be so expoun­ded that the consciences of Gods people may rest therein, and be edifyed vnto the Kingdome of God? If we go vnto the Iewes Cabala, they will give vs new and strange kinde of exposi­tions vpon the want or change of a letter; because R. Solo­mon Iar. on Gen. 25 24. & on Gē. 38.27. theomim the word that signifyeth twinnes Gen. 25.24. is written in the text with defect of the letter which is in the margine, that is a signe that one of Rebekahs Children was just and the other wicked: but because the vvord theomim for twinnes is written full in the story of Thamar, Gen. 38.27. that was a signe that both her Children should be righteous. They expound Ioan. Rainol. censur. lib. apocr. tom. 1. praelec. 27. the vvant of Iod in the last syllable of Tanninim signifying the whales Gen. 1.21. to be a signe vnto vs how God gelded the male Leviathan to hinder the procreation of them least they should devoure[Page 383]all, &c. From the defect of vas in doroth Gen. 9.12. they teach that the Rainebovv should not be seene in some generations, as I noted Pag. before: But vvhat vvise man is there that vvill not reiect these vanities? And yet vvhether you or any other can dravv any sounder observations from these changes of jod and van and such like divers readings, it is much to be feared. If these vvere vvritten by the spirit of God as you vvill have it, then must they be for our Rō. 15.4 learning and instruction, for en­crease of our comfort and hope: but if you cannot shevv that there is a certaine and sure vvay to gather necessary doctrine from them for our edification, then have vve no reason to think vvith you that they are any part of the scriptures of God, or vvritten by the spirit of God.

10. In the last place, that all may see how dangerous a thing it is to regard the testimony of these Thalmudists, touching these divers readings, I vvill propound vnto the reader one other vile practise of them, viz. their al tikri in changing and altering the reading of the scripture according to their lust, which is done on this maner: They Thalmud in Mena­choth, c. 1. Fol. 29. teach from those words in Esay, 26.4. bejah jehovah tsur ghnolamim, that God created two vvorlds vvith the two letters of the vvord jah; with jod and hè: but being in doubt whether the world to come was created with jod and the vvorld present vvith hè; or on the contrary: for help in this doubt they go to an other place of scripture Gen. 2.4. vvhich they do thus corrupt: whereas it is there sayd in the text touching heaven and earth, behibbaream, when they were created: they say al tikri, read not, behibbaream, but behèbaream: that is, he created them with hè: and then also they give other reasons why the world to come should be created vvith jod, & this world with he; viz. because the righteous which belong to the world to come are litle in their owne eyes, and also bowed downe, as the letter Iod in this forme ( [...]) is litle & bowed also, &c. These collections, (beside the corruption of the text) are like vn­to the De [...] ­ [...]inghe. Fol. 20. B. collections of Thomas Lea [...]ar once one of your sepa­ration, but now an Arian, who by his cabala from the letters &[Page 384]characters of the Hebrew Alphabet professeth to shew vs the course of the sun, the waye to the Indies, vvith other secrets of Astronomie. Againe, they Thalmud in Bera­coth c. 9. Fol. 54. write that the stone which Og the King of Bashan sought to cast at the Israelites, vvas three miles long according to the length of their campe: that when he had lift this stone vpon his head, God sent a pismire vvhich made a hole in this stone, so that it fell downe about his neck: and that while Og strove to get it from about his neck, his teeth pre­sently grew out into such a length, that he could not lift vp the stone nor deliver himself from it: for proofe of this miracle, they alledge the Psal. 3.7 words of the psalmist, thou hast broken the teeth of the wicked: but vvithall they bring their al tikri, and say, read not schibbarta, thou hast broken: but scherababta, vvhich signi­fies the quite contrary, to vvit, thou hast encreased or augmen­ted, namely the teeth of Og, that the stone could not be got from his neck. R. Meir Thalmud in Sotah, c. 7. f. 37. saith, vvhen Israel stood by the Sea, (Exo. 14.) the tribes did strive one vvith an other, one sayd I vvill go dovvne first into the Sea: an other sayd I vvill descend first into the Sea; but the tribe of Beniamin lept forth & vvent dovvne first into the Sea; their proofe there is from the words of the Psalme, There was litle Beniamin, Rodem, their ruler: But say they, al-tikri, read not, rodem, but radiam he descended into the Sea. This proofe is some thing like vnto your ovvne Annot. on Psal. 68 28. ex­position of this very vvord, vvhen as you also from the cor­rupt Greek version, vvhich translateth this vvord rodem to sig­nify in a traunce, do there tell vs that these things applyed to Christs times and after one very mysticall; from hence you shevv hovv Paul of Beniamin was converted in a traunce or ecstasie, &c. that Beniamin the least is here put first: so in the heavenly Ierusalem the first foundation was a Iasper, on which Beniamins name was graven, &c. Of this your revelation, ecstasy or Phantasy more is to be sayd Cap. 7. hereafter. This kinde of corrupting the text is ordi­nary vvith them: some examples hereof I noted before out of the Pag. 370. Thalmud and Pag. Maimony; and an 100. more might easily be alledged to shevv the same. Elias Levita Masor. hammasor. prefa. 3. bringing an[Page 385]example or tvvo hereof Esa. 54.13. & Psal. 50.23, vvhere they say al-tikri, read not banajic thy Children: but bonaijc thy buil­ders: read not sam deres he that disposeth his vvay, but scham de­res, there is the vvay: he giveth this judgement herevpon, viz. that if the pricks or vovvels had bene given before from Sinai, that then this should have bene a heynous practise. And ther­fore seing the vowels are so ancient [...] and seing also that they have presumed to make this change as vvell in letters as in pricks, as the examples first mentioned do shew, it doth ther­fore follow from his grant, that this al tikri or changing of the reading hath bene a heynous corruption of the scripture. And therfore howsoever otherwise, they have bene superstitious in keeping a reckoning of all the vvords and letters in the scrip­ture: and that God also hath vsed their superstition vnto our good in some things: yet their boldnes and licentiousnes in these kind of depravations makes that their testimony about the reading of the scripture is not to be rested vpon.

BVt you bring yet more vvitnesse for the countenancing of your assertion, and say, Annot. on Exo. 21.8. The Chaldee version in this and other the like places, translateth according to the margine: an evident proof that these divers readings were not added by the Maforites, as some think: seing the Masorites were not so ancient.

I answer▪ First, this testimony is against yourself: for if the Chaldee version in this and other the like places, translate accor­ding to the margine, and that onely (as it doth) or els accor­ding to the text onely: then doth it afford vnto vs, not both the divers readings, but one onely: and so is contrary to your translation that yeelds two. Had the Chaldee paraphrast thought, that Moses by the spirit of God, had written both these divers, readings, (as you say he did) then it had bene sacriledge in him to have suppressed and kept back one of them from vs. This vve see also in the Arabique version, which though it sometimes translate according to the readings vvhich the Ma­sorites have set in the margine, as in 1 Sam. 2.3. and sometimes according to the reading which is set vvithin the line of the[Page 386]text, as in Psal. 100. [...], &c. yet still it hath b [...]t one reading, and must therfore be guilty of perfidie and treachery against the holy Ghost, if it had acknowledged two readings appoynted of God. The like is to be observed also in the Persian Thargum, which still followes not a double reading, but keepes to one onely, as in gardan o, Gen. 33.3, & perasaue [...], Deut. 33.9, & so in other places. And this also is that vvhich is commonly practi­sed in other vulgar translations vsed in the Churches of Christ this day, who are therfore vvitnesses against you in this matter, vnless they vvill condemne themselves of vnfaithfulnes in keeping the scriptures.

Secondly, though the Chaldee version do sometimes follow that reading vvhich now stands in the margine: yet vvho can affirme that it stood in the margine of that copie which this paraphrast then vsed, rather then in the text itself? The Ma­sorites though coming after the Chaldee paraphrast might finde divers copies of the scripture, differing one from an other: from these might they gather the divers readings, and to write some of them in the text, and some of them in the mar­gine: even as many Printers of late, having gathered and noted divers readings from such as vvere ancienter then themselves, do now adde them to the margine of the new Testament. And therfore that vvhich you call an evident proofe of the Mascrites not adding them: is no proofe at all. It is one thing to invent or devise divers reading; an other, togather, compile and adde them to the scriptures.

Thirdly, suppose the Chaldee versiōs had followed & mainteyned both the divers readings, & that they had placed the partly in the text & partly in the margine: yet is not their authoritie so great, that we might therevpō say with you, that Moses did by the spirit of God write both. These Chaldee paraphrasts in their versions do insert many fabulous things, & oftē go astray in most grosse maner: so that such vveighty poynts are not to be built vpon their credit. The Onkelos Targum on Gen. 4.23. first and ancient test of them, and freer frō er­rour then the rest, translates the vvords of Lamech quite con­trary[Page 387]to the text: whereas the scripture makes Lamech to say, I have killed or would kill a man, &c. this paraphrast makes him to say, I have not killed a man: This his errour is Annot. on Gen. Ibid. acknowled­ged by yourself: and herein I do agree with you, for how soever Animadv. contra Bel­lar. de ver­bo dei, lib. 2. Cap. 3. Iunius sayth, that the vvords in the Chaldee paraphrast are to be read interrogatively, have I not killed? that is, I have: accor­ding to the meaning of the Hebrew text: yet seing the other words of the paraphrast which follow immediately in that place do not so fitly agree with such an interrogation: I do therfore take the paraphrast his meaning to be according to the Rabbinical exposition of that story, vvhich I noted Pag. before; viz. that he had not killed a man, presumptuously but by errour not so that I should beare sin for him, or that my seed should be con­sumed for him: for so the paraphrast explanes his meaning, and so R. Solomon Commēt. on Gen. 4.23. would have Lamechs meaning to be: though the scripture seemes to teach an other thing. Againe this para­phrast translating the story of the well which the Princes of Israel digged, doth quite pervert the text, and turnes it into a fable, and saith that this Onkelos Targum on Numb. 21.18.19.20. well being given vnto them from the wildernes, went with them downe into the vallies, and ascended with them vp vnto the hilles and high places, and followed them still, &c VVhereas it is sayd in the blessing of Gad, that there was a por­tion of the law giver hid: this he turnes into an other fable, and saith, that Onkelos Targum on Deut. 33 21. Moses the great scribe of Israel was buried in the in­heritance of Gad, vvhich is directly contrary vnto the scripture, vvhich shewes that Moses was Deut. 34,6. buryed in the land of Moab, a place which none of the tribes possessed: and the tribe of Reuben was also situate betwixt this place and the tribe of Gad. From this paraphrast do other of the Rasi on Deut. 33.21. Rabbines borow this fiction also. And a number of other errours and false translations might be shewed in him. As for the other Chaldee Para­phrast, R. Ionathan ben vzziel whom the Iewes do so highly ex­toll, he is yet more full of errours: They say of him, that Thalmud in Succa, c. 2. Fol. 28. A in the houre that he vsed to fit and study the law, every bird that flew over him was presently burnt: And the glosse thereon doth give this[Page 388]reason, that the vvordes of the law did then reioyce, as vvhen they were given at Sinai, vvhere the law vvas given with fire. And to make the matter the more credible, En mish­pat, ibidem there are brought the like examples of R. Eliezer, and R. Iehoshua compassed vvith flames of fire round about them. The other Ibidem. glosse vpon the Thalmud, giving a reason why the birds were burnt, saith that the ministring Angelles were about him, and gathered them­selves vnto him to heare the words of the law from his mouth. These vvords of the paraphrast his mouth are such, that even the fabulous Papists themselves, do justly reiect many of them: & therfore some of these instances which I bring, are not to be found in the King of Spaine his great Bible printed by Plantine, but in the Masorites Bible: This I thought good to advertise the reader of, least any should be deceyved in seeking them there, vvhere they are left out and omitted. Touching the army of Sisera, this paraphrast faith, R. Iona­than ben vzziel Tar­gum on Iudg. 5.8. that he came vp vvith 40000. heads or cheeftaines of his campe: On vers. 5 vvith 50000. men armed vvith svvords: vvith 60000. armed vvith speares: vvith 70000. armed vvith targets: vvith 80000. shooters of stones or bolts: beside the 900. charets of yrō, &c. And there he telles vs of commotion & contention betvvixt the mountaines, Tabor, Hermon, & Carmel ech of them persvvading themselves that the Majestie of God should abide vpon them and be revealed vnto them: and how mount Sinai being a litle and weak mountaine the glory of God vvas revealed vpon it, &c. Vpon the song of Hannah he saith, Targum on 1. Sam. 2.1.2, &c. that she was endued with the spi­rit of prophecie, and how in particular she prophecied of her Sonne Samuel and divers wonders to be wrought by him: of He­man her Sonnes son who with his 14. Sonnes should sing praise with violes and harpes in the sanctuary of the Lord: of Sennacherib, of Nebuchadnezzar: of the Kingdome of Graecia, of the sonnes of Haman; of Roome, &c. Touching Goliath the giant of Gath he Targum on 1. Sam. 17.8. bringeth divers fictions, how it should be he that slew the two sonnes of Eli, that tooke the arke, &c. Tou­ching Solomon, he Targ. on 1. Kin. 4.33. feigneth, that he prophecied of the kings of[Page 389]the house of David, vvhich should beare rule in this vvorld and in the vvorld to come, (the world) of the Messias. Touching the army of Sennacherib, he saith, that Targum on Esay, 10 32. he brought with him fortie thousand guspanin or charets or coaches of gold for the Princes clothed with robes to sit in: that he brought with him two hundred thousand armed with swords and speares: and two hundred and sixtie thousand shooters of stones: and an hundred thousand valiant man to run before him: that the length of his campe vvas foure hundred miles: that his horse­quarter vvas fortie miles: that the number of his hoste vvas two hundred and sixtie thousand millions vvanting one: that so they came vp against Abraham when they cast him into the middes of the fiery furnace: and that so they shall come vp when Gog and Magog come, &c. Touching the vision of the 4 creatures shewed vnto Ezekiel, vvhereas the scripture mentio­neth onely foure faces, which ech of these creatures had: this Chaldee paraphrast Targum on Ezek. 1.6, addes further that ech of them had sixteen faces, and that so the number of faces vnto these 4. creatures were in all sixtie foure faces: VVhereas the scripture mentions onely foure wings vnto ech creature, this paraphrast addes fur­thet by a strange kinde of reckoning, that there were sixteen wings to every one of the faces: & that the number of the wings of the foure creatures were two hundred fiftie & six wings, &c. And in many other places doth this paraphrast pervert the prophecies concerning Christ, and misinterpret the scriptures quite besides the meaning of the holy spirit. VVhen this paraphrast had thus translated the first and latter Prophets, the Iewes say Thalmud in Megil­lah Cap. 1. that there vvas an earthquake, and that the earth vvas mooved for the space of 400. miles: that there came a voyce, (a bathkol) saying, who is this that reveales my secret to the sonnes of men? And after that an other voyce, Let it suffice thee: it is enough, and they give the reason why this Ionathan might proceed no further in his paraphrase vvith the other bookes of the old testament, least he should reveale the time of Messias his coming noted in Daniel: But after him rises vp [Page 390]a third chaldee paraphrast, R. Ioseph the blinde, as he is common­ly called, even that blinde guide vvhom you do so often and so abundantly alledge in your annotations on the psalmes. And this paraphrast is full of Thalmudique fables, and wresteth and profaneth the holy scriptures to confirme those fables: as for example, the R. Ioseph Caecus, Targum on Ps. 50.10. fable of Behemoth before noted, vvhich dayly de­voures the grasse of a thousand mountaines: the Ibid. on vers. 11. fable of Tarnegol, the vvilde cock vvhose feet rest vpon the earth, and his head toucheth the heaven, and there crowes or sings before God: the On Ps. 69 31. fable of that fat Oxe which Adam offred having hornes before hoofes: the On Psal. 104.26. fable of Leviathan reserved for the sport and play at the banket of the righteous at the coming of Messias: In Psal. 57.3. this paraphrast saith that God com­manded a spider to make a vveb in the mouth of the cave for Davids defence. In ps. 78.49. he addes vnto the text, that God layd two hundred & fifty strokes vpon thē in his great anger, by the hand of wicked devilles. In Ps. 137.4. he saith that the Levites bit of their thumbes with their teeth, when those that led them captives required songs of them. And the whole psalme is turned into a dialogue: and the words of the psalme are attribu­ted to five sorts of persons: some to the Babylonians; some to the Iewes, some to a voyce of the holy Ghost some to the Angel Micael called the Prince of Ierusalem: some to the Angel Ga­briel called there the Prince of Sion. And Micael is sayd to pray against Edom: and Gabriel is feyned to pronounce a blessing vpon thē that destroy the Babylonians. Touching Iob he feig­neth that his Targum on Iob. 1.3. substance was far greater then the text sheweth he putteth On v. 15. Lilith queene of Zemargad for the shabeans: he On Iob 2 9. feig­neth Dinah to be the wife of Iob: he telles a miraculous wonder touching the three frends of Iob, noted before. He alludes vnto the On Iob. 3 7. & 38.36 & 39.16. fables of the cock: and a number of other fictions he hath in that book. As for the paraphrase on Pster, it is full of vaine and presumptuous fictions: as, that Targum on Ester. 1. a decree was made concerning Vashti that she should be slaine naked, because of her counsaile to hinder the building of the temple: that King [Page 391] Ahasuerus sought to sit on the throne of Solomon which was brought from Ierusalem by Shesbak King of Egipt; and from thence was taken by Sennacherib and from thence returned to Ierusalem in the dayes of Hezekias: & from thence was brought againe to Egipt by Pharaoh: and from thence to Babel by Nebu­chadnezar: and from thence to Elam by Cyrus: and that now Ahasucrus sought to sit vpon this throne, but could not, that he sent for workmen from Alexandria to make an other like vnto this, and that they could not: but made an other worse then it in two yeares space, and that in the third yeare Ahasucrus did sit vpon it: that with the six hundred & fourescore brasen Chests full of gold and pearle found by Cyrus in a haven of Euphra­tes he made that feast for a hundred and fourescore dayes: that in his second feast he appoynted them to drinke in the golden Vessels of the sanctuary brought from Ierusalem by the wicked Nebuchadnezzar, and that the other vessels of the King did change their shape before the vessels of the sanctuarie: that Mordecai absteyned from that feast and prayed & fasted vntill the seventh day; that the King sent for vashti to come naked before the people to shew her beauty that this was, because she had made the daughters of Israel naked, and so to carde wool & flax vpon the Sabath day: and a multitude of such like presum­ptions and pervertings of the holy text are there to be seene throughout that whole story from the beginning to the end thereof. In Ruth likewise the Chaldee paraphrast telleth vs of ten famines: of which Targum on Ruth, 1. one was in the dayes of Adam, an other in the dayes of Lamech, &c. he saith that Ruth was the daughter Eglō King of Moab: that Boaz On Ruth 2. sayd vnto her at the first finding of her in his field, that it was told him by prophecie that Kings & Prophets should come of her: that whē Boaz measured vnto her On c. 3.15. fix measures of barley, she obteyning strēgth from God to cary the same, did then forth with prophecie that six righteous persons should proceed from her, whereof every one should be blessed with six blessings, to wit, David, Daniel, and his compa­nions, and the King Messias: And Isaak ben Arama on Ruth, 3.15 other of the Rabbines say, that[Page 392]those six blessings were the gift of the spirit mentioned with six names or attributes in Esay. 11.2. But they differ about the per­sons, some reckoning Hezekias and Iosias among those six. Sun­dry other such things doth this paraphrast there record. In the paraphrase vpon the Lamentations it is sayd, that Targum on Lam. 5.5. vvhen the wicked Nebuchadnezzar saw some of the captived Princes of the Children of Israel, to go empty without burden, he commanded them to sow the bookes of the law together, to make sackes of them, to fill them with gravell from the shore of Euphrates, and then to lay them vpon their neckes; that then there was no rest vnto their eyes. As for the Chaldee para­phrase on the Canticles so often alledged by you, it is all over in every Chapter replenished with Thalmudique fictions: And vvhat vvorth is there then in these witnesses, if they had given testimonie vnto those divers readings that you maintaine? If their translations according to the margine or line be of autho­rity, you may thereby bring the Rabbinicall fables into the text and prove them to be divine scripture, written by the spirit of God, as wel as you may justify lo, not; and lo, to himself.

YOu adde yet further in the Annot. on Exo. 21.8. same place: that the Greek copies here varie, some having, hath betrothed her to him, other some, hath not betrothed: and so Theodotio and symmachus also translated, hath not betrothed. Answer.

1. Howsoever they translate this place in the Greek with much varietie: yet this is to be observed that none of the se­verall translations do commend vnto vs a double reading, as your translation doth: ech of them shewes vnto vs but one onely reading: and therfore the example of every one of them testifyeth against you. Had the Greek translatours imagined that the double readings vvere a divine tradition delivered vn­to Moses at mount Sinai, it had bene great impiety in them to have suppressed the same: This had bene to have clipped the Lords coyne by paring away so many parts of his holy word.

2: As for these Greek translations of the old Testament, had they bene more direct for your purpose, yet should their [Page 393]testimonie have litle holpen you in this matter; Their credit is very small, in respect of the innumerable errours, falsifications and corruptions of the holy text whereof they are most appa­rantly guilty. You say indeed touching the Greek and Chaldee versions, that they are, Preface to annot. on Gen. both, of great authoritie, espe­cially the Greek, honoured even by the Apostles in their so often follo­wing not onely the words but even the theologicall exposition. And for the declaration of this, you produce divers examples, com­paring the Greek version with the new Testament in Esa. 11.10. with Rom. 15.12. In Prov. 3.34. with Iam. 4.6. In Prov. 11.31, with 1 Pet. 4.18. In Esa 42.4. with Mat. 12.21. with sundry others And els where also you Preface to annot. on Psalmes write to the same purpose I answer.

First, for the translatiō of the 72. interpreters in the dayes of Ptolomaeus Philadelphus: it is vncertaine whether they transla­ted any more then the five bookes of Moses: for the testimony of ancient writers varieth much about this matter: And Iose­phus witnesseth, that Ptolemee had not the whole scripture, but the Antiq. Iud. proaen. lib. 1. c. 1. law onely from these interpreters: and alledgeth this as a reason, why he vndertook a more full declaration of the Ievves story. And this reason of his, is against their opinion also, vvho imagine that the rest of the scriptures were translated by other 72. interpreters in the dayes of Herod and the last Ptolemee for if the whole storie of the old Testament had bene by such a famous translation of other Septuagints turned into Greek & published vnto the world, then could not Iosephus have alled­ged this reason as a speciall cause of his enterprise. And then if this testimonie of Iosephus be true, the most of those instances which in both your forenamed prefaces you bring to counte­nance this translation of the Septuagint as being approved in the new Testament, are quite beside the matter; because the most of these your instances are taken not from the law, but from other parts of scripture, vvhich according to the testi­mony of Iosephus were not translated by the septuagint.

Secondly, the translation of the septuagint whether it was of the law onely, or of the whole scripture of the old Testament, [Page 394]is much to be suspected as an vnfaithfull and maimed work even from the first beginning thereof: seing divers Hieron. prefat. in Pētateuch. vvitnesses do record vnto vs of them, that they did purposely adde, alter detract and change many things in their Greek translation otherwise then they were in the originall Hebrew text. The honour that many give vnto these interpreters is far too great, August. de civitate Dei lib. 18. Cap. 43. affirming even their aberrations and contrarieties to the text, to be written by the direction of a divine and propheticall spirit: and tell vs also of Epiphan. de mensu­ris & pon­deribus. miraculous things touching this translation, and this both with contradiction to them­selves and apparant contrariety to the truth.

The Iewes them selves confesse that this translation of the law hath bene a burden vpon their consciences; for which they do repent vnto this day R. Iaakob describing the divers fasts which they observe, ech moneth in the yeare, saith that they fast Arba Tu­rim, lib. Orach chajim. in in Taanith, or treat. of fasting, fig. 580. in the eight day of the moneth Tebeth, because then the law was written in Greek in the dayes of king Ptolaemeus and that there was darknes in the world for three dayes. This their practise is sutable to their auncient envy against the gentiles, 1. Thess. 2.16. Act. 22.21.22. And being so affected, it is the lesse marvell, if they sought to hide or change divers things in their translation.

Thirdly, that auncient translation of the septuagints doth not appeare at this day. Some think we have onely some frag­ments thereof: and others think it to be quite lost. Touching these opinions, D. Whitaker De sacra scriptura. contr. 1. quaest. 2. Cap. 3. saith Verior illorum sententia vide­tur, qui versionem illam omnino perijsse existimant. He approves their iudgement most, that hold it altogether lost. And againe in the same place, after many corruptions noted in it, he saith we may thence conclude that either we have not this transla­tion of the 70 elders; or els that it is so infinitely and filthily corrupted, that it is now of very small authoritie.

Fourthly, as for that Greek translation which is extant at this day, going vnder the name of the septuagint, & which you ho­nour so much and alledge so often, it appeares evidently to be a most corrupt thing, full offorgeries, and swarming with er­rours [Page 395]over all from the beginning to the end of it. All good writers at this day do generally vpon occasion vvitnesse so much. In speciall there is one Engel­bertus En­gels in proaem. pentaglott. val. Schind. learned man who hath taken paines to set downe some generall heads & as it were standerds vnder which those troopes and legions of errour and falsifica­tions might be in some part reduced and marshalled. Di­vers examples he shewes of severall kindes, and yet vnto ech kinde more instances might be added: yea and more generall heads of such errours be described also. Many witnesse that it was corrupt of old: but for this time present, the corruptions are vnspeakable and without number: and more also then the corruptions of Onkelos and Ionathan the Chaldee paraphrasts, & therfore also of lesse authoritie though you in your compari­son affirme the contrary.

Fiftly, as the errours of this Greek translation are for number many: so are they for the nature of thē very great. Some of them do directly contradict the text as in Ps. 105.2.8. Gen. 26.32. in the first place affirming what the scripture denyes, & in the later de­nying that which God affirmes in his word. They impugne the truth of the holy story, in describing the yeares of sundry pa­triarkes, especially by giving so many yeares vnto Methuschelah as if he had lived 14. yeares after the flood, Gen. 5. In stead of 40. they put 3 dayes, Ion. 3. That most absurd fable of the Iewes tou­ching the play with Leviathā is countenaced by this translatiō of the septuagint Ps. 104.26. The most impious errour of the Arrians denying the eternall godhead of Christ, doth also receive strength from this corrupt version, whiles they translate Prov. 8.22. he hath created me in the beginning of his wayes: in stead of he hath possessed me, as though Christe were but a mere crea­ture. In respect of these forgeries, it is most vntrue which you say, of this Greek translation, with the Chaldee: that they are both, of great authoritie. The Chaldee Paraphrast translateth that place of the Proverbs as the Greek hath it.

Sixthly, whereas you say, that the Apostles do so often follow not onely the words, but even the Theologicall exposition of these inter­preters;[Page 396]this is also an vncertaine and vnwarrantable assertion for all the examples that you alledge who is it that cā certainely prove ynto vs that the Apostles followed the septuagint & that those corrupted Greek versions of the old Yestament were not rather corrected according to the allegations of the Apostles in the new; Seing this translation is generally supposed to be a patchery out of many; what hinders but that the correctours of the septuagint, in later editions, might follow the words of the Apostles, & that so by this meanes, that agreement of exposi­tions words and phrases which is betwixt them in some place might arise?

Sevently, suppose the Apostles in their Greek writings did vse the version of the septuagint, in some allegations as being then best knowne there being few or none other translations at that time, it doth not follow hence that it should therfore be honoured above others in these times, when as there is not the like occasion of writing in Greek; when as there are many other translations extant more fit for vse, and far freer from cor­ruption.

Eighthly, as for the translations of Symmachus & Theodotio, they being both of them heretiques and enimies of Christe, and one of them also an Apostate from Christianity to Iudaisme, yea & since that time also their translations being exceedingly corrupted, it skilles not much, whether the margine or the line, or both be followed and observed in the fragments of their Greek versions. Their credit is far too weake to procure divine authoritie vnto both the divers readings which are in the Ma­sorites Bible, yea though they had plainely avouched the same, which yet is not shewed out of them: even by your owne in­stance of their translation, they followed but one reading onely, and therfore their example, if it be ought worth, is against your self, who deliver two vnto vs, and those both as from the Lord.

ANother spice of this transgression is, that Annot. on Gē. 23.2 & 33.4. & on 34.31. &c. you propound vnto vs for grounds of instruction, to be observed & me­ditated[Page 397]vpon, such traditions of the Masorites as are not mani­fested to be from God, no more then those divers readings be­fore spoken of: as namely the great and litle letters in the mid­des of words and sentences; the extraordinary prickes that are set over some words, &c. Touching these we may observe;

First, that they have no other ground then the Kabala or tradition of the Masorites: These and other such like traditions they hold to be the strength of the law and of divine warrant, and commended vnto vs by the holy Ghost: Elias Levita in his explication of the masora or tradition sings on this maner: Maso­reth ham­masoreth, in his ryth­mical pre­face. vahalo hammasorah, hi sig lethorah: Is not the masora, the hedge of the law? And to this purpose after his owne song, he alledgeth the song of songs, Cant. 3.7.8. with the opinion of the Rab­bines, touching those 60. strong men which are round about Solomons bed, the valiant men of Israel, all handling the sword, expert in warre, every one having his sword vpon his thigh for the feare by night: these saith he are the tradition or masoreth, Ibid. pre­fat. tertia. and their signes, least the law should be forgotten in the captivity. R. So­lomon in his commentaries on the same scripture teacheth the same. But note the vncertainty & vanitie of thē, evē from their owne vaine and perverted expositions: The Chaldee paraphrast vpon the same place expoundeth those 60. strong men, to be the Priests spreading out their hands, standing vpon their pul­pits, & blessing the people, the house of Israel with the 60. letters delivered vnto Moses their maister, &c. By those 60. letters (as I take it) they meane that forme of blessing prescribed, Numb. 6.24.25.26. for by the reckoning I finde that in it there are just 60. letters, conteyned in those 3. verses. Aben Ezra in his comment on Cant. 3. expounds those 60. strong men to be the 60. myriads or six hundred thousand that entred into the Land.

Secondly, whereas on Gen. 33.4. you say. Therfore the word kyssed is extraordinarily noted in the Hebrew with three pricks over it, as leading the reader to observe well this matter: let vs see what extraordinary mysteries your Iew doctours will teach vs from [Page 398]hence: It is Ioan. Buxt. The­saur gram. Cap. 5. ex Ialkut. shewed vs out of their records thus, Rabbi Iann [...] sayd the pricking doth shew that Esau sought not Lenas­scheko. to kysse Iaakob, but Lenas­schec [...]o. to bite him: and his neck became marble, so that the teeth of that wicked one were set on edge. Therfore also it followeth, And they wept to wit, one for his neck, th'other for his teeth. R. Solomon in his com­mentaries on that place notes further the difference of the Rab­bines touching this matter.

Thirdly, whereas vpon the word harlot in Gen. 34,31, you say: In the Hebrewe Zonah, the first letter is extraordinarily great, for some hidden meaning, What if it be, to signify the stout and big words of these yong men to their father? So a litle letter is vsed before in Gen. 23.2. to signify moderation without excesse in Abrahams weeping. Your coniecture for Zonah hath some colour, though a trifling vanity and without ground, but your assertion to countenance the same from the litle letter in Gen. 23. to signify moderation is a very vnreasonable and absurd speculation. For what colour of reason is there, that a moderate sorow should be signifyed by an immoderately litle letter, that an ordinate affection should be represented by an inordinate extraordi­nary token? if the big letter in Zonah note the fault of the ex­cessive stout and big words in the yong men to their father: why should not the letter in BAcAH, WEpTE, wanting the due proportion and measure with the rest, as wel note a defect and fault of the too litle sorow in Abraham? The comparing of these two examples so vnequally opposed and mismatched to­gather doth justly reprove and refute your collection from the same.

Fourthly, whereas you pleaded Pag. 46 before, that the separation of M^r. Cluse your elder from the French church, was lawfull, be­cause of their preaching from humane apocryphal catechismes; even by the like reason may you see that your ministery also is to be forsaken and left, if you preach in your congregation, and ex­pound the scriptures in such maner as you do here. For what are these extraordinary prickes, that you speak of: these formes of great and litle letters in the middes of words and sentences, [Page 399]but humane apocryphall devises of Rabbines and Thalmu­diques? what divine warrant have you for them, and for your expounding of them and of Keri & cethib, both togather in one place? It is ten times more lawfull to expound the principles of Christian religion in Catechismes according to the maner of the French Churches, then to expound these Iewish fables and toyes in such maner as you do. These Iewish devises are 1. Tim. 1 4. Tit. 1.13. ex­pressely condemned by the holy Ghost: th'other not so.

Fiftly, if the Lord by the finger of his spirit do direct vs to take speciall observatiō of those extraordinary prickes that you tell vs of in Gen. 33.4. to the end that we might search out some hidden meaning therein: then are you againe guilty of great perfidie and vnfaithfullnes, which in your translation and annotations also in other places do passe them over and con­ceale those parts of the scripture, where divine vvarnings of meditation are propounded vnto vs. For whereas there are fif­teene words noted by the scribes and by some printers to have such prickes over their heads: five of them are by you already wrapt vp in darknes and passed over in silence, namely in Gen. 16.5. & 18.9. and 19.33, and 37.12. & Psal. 27.13. In ech of these places, are these prickes to be seene, vvhich you omit with out giving any vvarning of them. So do you also passe by the litle letter in Annot. on Gen. 2 4. behibbarcam: the great letter in Annot. on Psal. 80.13. & vers. 15. Cannah, and the suspended letter lifted vp in the word jagnar, &c. These being of like regard by the tradition of the Masorites, ought in like maner to have bene noted by you: and suppose you could not have shewed the reason of them in these places, yet should you at least have given warning of them vnto your readers and have left them to their consideration. In like maner do you also passe by the crownes of the speciall letters which are so oft noted therewith in the lavv, of vvhich it is sayd by R. Iudah, that Thalmud in Mena­choth cap. 3. Fol. 29. Moses on a certaine time ascending on high, he found the holy blessed God binding crownes vpon the letters; to vvit, three for ech of the seven letters conteyned in the vvord schagnatnazgats, as was noted Pag. 294 before. In the same place of the Thalmud it is recor­ded[Page 400]how the Lord foretold vnto Moses, that after certaine gene­ratiōs there should come a man evē Akibah bē Ioseph by name, who should expound vnto vs all those crownes, prickes and titles of the letters: that the Lord also at Moses request did shew that man vnto him: and that Moses in admiration of him did say, O Lord of the world hast thou such a man as this, and dost thou deliver thy law by mine hand? &c. Now R. Akiba being come: and you being so familiar with these Talmudists, is it not wonder that you have nothing to say for our instruction, touching these crownes and miters, especially there being the same Talmudique warrant to prove that they are divine, holy & from God, as there is to prove Keri and cethib, the divers readings to be both written by the spirit of God? VVhen the Lord shewed the patterne of the tabernacle and instruments thereof vnto Moses, he commanded him to make Exod. 25 11.24.25. & 30.3. limbes or crownes of gold for the arke, the table and altar of incense: & it had bene great vnfaithfulnes in Moses to have neglected the same. Now the frame of the holy scriptures is as precious and excellent as was the forme of the tabernacle: if therfore those prickes over speciall wordes belong vnto them of right as their crownes, then is your vnfaithfulnes in the house of God, great in your omitting of them.

And as for the Iew doctours, they plot with these prickes a Crovvne of thornes for the head of the Lord directly contrary vnto the letter and sense of the scripture: as in Gen. 19.33. where it is sayd of Lot touching his eldest daughter, that he perceyved not, neither when she lay downe, nor when she rose vp: because of the prick that crowneth the vvord rose, Thal­mud de nazir. cap. 4. P. 23. they gather and teach that though he perceyved her not when she lay downe, yet he percevved her when she rose vp. VVhere it is sayd in Gen. 37.12. they went to feed the flock, &c. because of the prick over the word the, R. Solomon Commēt. on these places. gathers that they went not but to feed themselves. In Numb. 3.39. because of the crowne, of prickes over the word Aaron, R. Sol. gathers that Aaron was not in the number of the Levites. In Deut. 29.29.[Page 401]because of the prickes over the words, to vs and to our Children the same Rabbine teacheth that Israel was not vrged to do the things revealed vntill they had passed over Iorden & taken vpon them the oth in mount Gerizim, &c.

ANother curiositie of much like nature with the former is, when according to the maner of the Cabalists, you draw observations to illustrate your doctrine from the transposed letters of the scripture. As for example concerning Er and Noah you Annot. on Gē. 38.7. say thus: The letters in Hebrue of this word evil, and of his name Er, are the same, the order onely changed: the like where­of is before in Noes name and Grace, Gen. 6.8. I answer, 1. The letters of the scripture being thus transposed by men, are no scripture nor ground of instruction; if the order be onely chan­ged, it is enough to change the whole sense: if accidentally it come to passe in one or two wordes, that there is an agreement of sense, yet in hundreds it falles out otherwise: and therfore there is no found collections or annotations to be made from such a forged order of transposed letters. 2, though the He­brue letters that signify Evil, be the same with Er his name, yet the vowells differ, and they also make the signification differēt: 3, sutable vnto this curiositie, is that presumptuous assertion which in your annotations on the same verse you make by oc­casion of this Er and his evill, in that you say, as our Lord Christe was to come of Iudas, Heb. 7.14. so God would have no wicked man to be his progenitour. For where hath God revealed this vnto you, which you do so peremptorily affirme? or why do you presume above that which is written? The sonne of God hath abased himself for vs in wonderfull maner, and in many de­grees; in that he was made man; suppose man had bene with­out sin: in that he took vpon him our nature, evē after the fall, after that our nature was abased and dishonoured with sin: in that he refused not to come of such parents, as vvere stayned with notorious adulteries, as David & Bathsheba: in that he re­fused not to discend vnto vs through the loynes & vvombe of incestnous parents, and even at the act of incest, at the same [Page 402]time and instant, as in Iudah & Thamar begetting Pharez: in that he came of vvicked parents before their effectuall conversion, as Iosh. 24 2. with Gen. 11. with Gen. 12. of Terah begetting Abram, before God called him. And further, how know you that none of Christes progenitours frō Arpacshad to Terah, from Nathan to Salathiel: from Salathiel to Iesus in so many generations, were vvicked men? vvhy dare you speak so boldly, where the scripture is silent? As it is sin to remoove the ancient bounds, so is it also a sinfull presumption to set downe such bounds and limits of Christs humiliation as God hath not described vnto vs in his vvord. Besides, is there not as much reason to say that God would have no vvicked vvoman from Evah to Marie to be the mother of Christe, as that no wicked man should be his progenitour? And if this may be affirmed in honour of Christs kinred, why may it not as wel be extended vnto others that were in the same loynes with him: and where shall the stay be? if modestie and sobrietie stay vs not, there wilbe no end of forging and presuming above the scriptures.

OF this sort also is that kinde of observation which you com­mend vnto vs when as you note the word sleep, to signify, quiet sleep without cark and sorow: And for proofe to confirme the same, you adde: Annot. on Psal. 127.2. Therfore also the Hebrue word Shena is written with, a quiet dumm letter, (otherweise then vsual) to denote the more quietnes. Answ. 1. The Masorites indeed both in Ma­sora magna, & parva do set their marke vpon this word, for a memoriall of their tradition concerning the same: Elias Levi­ta also in his explication of the Masora doth Masoreth hammaso­reth in Ta­bulis pri­mis: Orat. 9. mention this word Shena, but he doth withall in the same place note many other words of like nature and observatiō, viz. 22 words wher­in Aleph is quiescent or deficient in the middes or in the end of them: and 17 others which they call maphkin Aleph: All these vary from the common and vsuall maner; and do yeeld the like ground and warrant for instructions to be gathered from them, as doth the word Shena in Psal. 127.2. Yea and not these onely, but all the other formes of words, full, defective,[Page 403]changed, &c. which he hath noted in that treatise. Elias Levita there alluding to the tables of the law, in his first tables hath 10 words or sections: and in his second tables 10. other sections describing those words from whence the Masoriticall mysteries are collected. And if any sound collections are to be drawne from such grounds then are you to blame which passe by such words without giving your readers any warning thereof: If your annotations on this place, ps. 127. be just, then are they defe­ctive in other the like places as in Ps. 94.5. Gen. 20.6, &c. 2. If some mysterie were to be gathered from Aleph in Shena, yet how should we be assured, that it doth denote more quietnes, as you affirme? if it had bene writtē Shena with the letter hè in the end according to the vsual maner: you might as well have sayd that hè is a quiet dumm letter: being quiescēt in the end of a word as wel as Aleph. And we see the word Shenah without Aleph is els where vsed to signify a most quiet sleep: as the Eccles. 5.11. sweet sleep of the labourer: and the Ierem. 31 26. sweet sleep of the Prophets; and the Prov. 3.24. sweet sleep of the godly. Yea and further the word Esa. 56.10. ha­zah vsed to express the sleep of the greatest sleepers, hath in it a double hè vvithout any Aleph, as most fit to denote vnto vs a strong sleep. Moreover if Aleph in Shenah be a note of grea­ter quietnes, then why should it not signify the same in other vvords as vvell as in this? And then according to this your col­lection, if hè be a more quiet letter then Aleph, the thrones of earthly Princes should be more quiet without cark and sorow, then is the throne of God; because the word Gen. 41.40. Iudg. 3 20, &c. Cese vsed ordina­rily for their thrones, is written with Aleph, the quiet dumme letter, denoting (as you say) more quietnes; whereas the word Iob. 26.9 Ceseh whereby the throne of God is described, doth (otherwise then vsual) want the letter Aleph and hath hè in stead there­of.

MVch like vnto this, is that kinde of instruction, which you Annot. on Gē. 1.1. vse, when having alledged some scriptures, to prove by the heavēs & earth in Gē. 1.1. are vnderstood, the world & all things therein: things visible and invisible: You adde further, that the He­brew [Page 404] articles eth & ha, seem also to imply so much; eth, having the first and last letter of the Hebrew alphabet, and so being of generall comprehension: & ha, of plaine demonstration. If this kind of tea­ching were good you might as well say, that when the Prophets Esaias, Amos and Micaiah are sayd to see the Lord in their se­verall visions; they did see him and all that is in him: because this same article eth is prefixed before the name of the Lord in ech of their Esay. 6.1 Amos. 9.1. 2. Kin. 22.19. visions; and that it being of such generall com­prehension doth imply so much. But seing this is impossible, you shall do well to ceasse from the wisedome of such Cabali­sticall collections.

A Fift errour is, in that you alledge the words of the Rabbines contrary to their meaning; either not vnderstanding what they meane, or els wilfully per­verting that which they say, and this also in mat­ters of greatest weight: This may be seene in many instances.

First, when as you speak of Adam cast out of Eden, & kept from the tree of life, you say; Annot. on Gen. 3.24. The ancient Iewes had an expecta­tion of recovery of this losse by Christe, though now they are ignorant of him: for they write of 7 things which the King Christ shall shew unto Israel, two of which are the garden of Eden and the tree of life. R. Elias ben Mosis, in sepher reshith chocmah, fol. 412. Also expounding that in Song 1.3. the King hath brought me into his Chambers: Our Doctours of blessed memorie, have sayd, that these are the Chambers of the garden of Eden. And againe, there are also that say of the tree of life, that it was not created in vayne, but the men of the resurrection (that are raysed from the dead) shall eat thereof, and live for ever R. Menachem on Gen. 3. And by the garden of Eden (or paradise) it seemes they understood the Kingdome of heaven, for the chalde Pa­raphrast on Song. 4.12. saith, as the garden of Eden into which no man hath power to enter; but the iust, whose soules are sent thither, by the [Page 405] hands of Angels. I answer.

1. VVhy might you not as well have sayd, that the later Iewes as well as the ancient Iewes, have still an expectation of the recovery of this losse by Christe, namely of the garden of Eden, and of the tree of life, &c. do not the Iewes that now live receive and approve the writings of these Rabbines here alled­ged by you? how then do you shew any difference betwixt them in this poynt?

2. How can you say by way of opposition, in comparing the later Iewes with the ancient, that now they are ignorant of Christe, seing the ancient Iewes were also ignorant of him? The Chal­dee paraphrast being of cheefest authoritie among all that are here alledged by you, was most ignorant of Christe: he knew not that Christe vvas come, but On Cant. 8. writes of him as of one that should come hereafter, though by consent of all he lived after the death of Christe. And further he vvrites of two Christes that are to come: for, expounding those vvords in Cant. 4.5, and 7.3. Thy two breasts are as two young roes that are twinnes, &c. this pa­raphrast sayth, that these are two Messiasses that are to come, namely Messias the sonne of David, and Messias the sonne Ephraim. And many other things he vvrites most ignorantly touching Christe, being a blinde guide vnto the later Iewes that yet are alive to confirme them in their ignorance.

3. Though the Rabbines speaking of the garden of Eden and of the tree of life, do therewithall mention the men of the resurrection and the sending of them thi­ther by the hands of Angels: yet is this no token that they vn­derstood hereby the Kingdome of heaven: because these blinde Doctours hold and teach that there is a double resurrection, one in which the bodies of men shall be raysed vp to live on earth againe at the coming of Messias: and an other at the last judge­ment, when they shall be raysed vp to live in the Kingdome of heaven. The Chaldee paraphrast expounding those words, Cant. 8.5 who is this that commeth vp out of the wildernes, &c. and alluding to that place in Zach. 14.4. Zechariah, where it is sayd that the mounte of[Page 406]olives shall cleave in the middes, shewes that at the coming of Messias (which he mentioned a litle On Cant. 8.1. before) the dead shall arise, the mount of oyntment shall be divided, the dead of Israel shall ascend from vnder it, also the dead that dyed in the captivitie shall come Orach Cubbaia. the thorny way from vnder the earth and shall ascend from vnder the mount of oyntment or of olives. The meaning is that those vvhich dyed in Israel, in the holy land shall rise againe with greater ease; and those Iewes which now living in disper­sion shall dy in other countries must not rise againe in the lands where they dyed, but must have their bodies royled and tumbled vnder the ground through divers holes and clefts in the earth vntill they come vnder the mount of olives, and then that being divided in the middes, they must arise in that place. Aben Ezra shewes Commēt. on Dan. 12 2. further that those vvhich rise at the com­ming of Messias shall live long time on earth, that their dayes shall be as the dayes of a tree, and then dye the second time & rise againe with an other resurrection afterward. Yea, this kinde of resurrection of the body is beleeved and receyved as an artickle of the Iewes faith, and recorded in their creede, as is shewed at large first by Sebast. Munster in Emunath Iehud. p. 46. 47. 53. that their creed vvhich he published togather vvith the Hebrew edition of the gospell according to Mathew: and afterwards by Synag. Iudaic. pag. 29, &c. Buxtorf; at which resurrection the Iewes think that they shal live on earth so many hundred yeares as the Patriarkes did in the old vvorld before the flood, before that they dye the second time: and with all they vvrite of so many miracles to be vvrought for them at that time, as it is no marvel that they do vvithall dreame of their cariage into an earthly paradise by the hands of Angells at the same time.

4. Though the Chaldee paraphrast speak of the just entring into the garden of Eden, &c. yet doth it not appeare that he meant the Kingdome of heaven, but the garden vvhere Adam was placed at first, even the earthly Eden: seing in the same booke he speakes of the vse thereof in divers things▪ having spoken of the beauty of the first temple, he saith, on Cant. 1.16. but the house [Page 407] of the sanctuary to come, which is to be built in the dayes of Messias the King, shall be much more beautifull in that the walles thereof shalbe of the cedars of the garden of Eden. That is the third ma­teriall temple vvhich they expect: and accordingly they ex­pect that the matter thereof shalbe not from heaven, but from the earthly Eden. Againe, speaking of the comming of their Messias and of the feast that is to be made at the same time vpō the earth, he saith, on Cant. 8.2. and there we shall keep the feast with the Le­viathan, and we shall drink the old red wine, which hath bene layd vp in the grapes from the day that the world was created, and of the pomegranate fruits which are prepared for the iust in the garden of Eden. And after this he speakes of divers things to be done on earth, so that it is every way plaine that he intended not an heavenly, but an earthly Paradise in these places.

5. As for the testimony of R. Menachem, if vve go no further then the vvords here cited by yourself, even by them it is appa­rant, that he had not a spirituall meaning, but spoke of that tree from vvhich Adam vvas de [...]rred, and of that tree created in the beginning, vvhich he saith was not created in vaine: meaning that the men of the resurrection, of that first supposed and pre­tended resurrection should eate thereof.

6. As for the testimony of Elias ben Moses in Reshith chocmah, it is so vaine & superstitious a thing that I marvell you vvould alledge the same, 1. vvhereas he vvrites of 7. things vvhich the King Christ shall shew vnto Israel, you onely mention two of them, viz. the garden of Eden: and the tree of life; had you but mentioned the other five: the reader might easily have discerned how vainely you have alledged this testimonie: The other 5 things which he saith Messias shall shew vnto Israel are these, to wit; the throne of glory: the lifting vp of Korah and his company: Hell; the godly and the iust: all the living and the dead: He speakes here of the garden of Eden, and the tree of life, as he speakes of Hell: to be shewed, he speakes not of enioying: therfore this testimony doth not so much as prove that they expected a recovery of the former losse: as you would have it: Much[Page 408]less doth it shew that by the garden of Eden or Paradise, they vnderstood the Kingdome of heaven, as it seemes vnto you: That seemes rather to be vnderstood by the throne of glory, which is here distinguished from Paradise: Least of all doth it shew that the ancient Iewes were lesse ignorant, then the Iewes of our time: for what can be more ignorant then this dreame of these 7. spectacles to be shewed at the Messias his coming, whē as not one of them was shewed vnto Israel according to the meaning of this Rabbine? 2. They that do but consider what other vaine and senseless things he writes in his numbers in the same place, may discerne what a carnal Rabbine this Elias was; as na­mely, that 7. sorts of men are accursed, which vvant phylacteries on their head and armes, fringes on their coates, post-papers on their gates, shooes on their feet; which have no wife: nor Child: which teach not their Children; which go not to their meeting house: which run not after the commandements: which eate with vnwashen hands▪ That there vvere 7. men over whom jetser haragh or evill concupiscence had no power, viz. Abraham, Isaak, Iaakob, Henoch, Moses, Ishai, David: what rea­son is there to say thus of these, rather then of Ioseph, Ioshua, Sa­muel, Elias, Esaias, &c.

But you proceed, and say further; Annot. ibid on Gen. 3. And that the Iewes vn­derstood not these things carnally, appeareth by these words of theirs. In the world to come there is no eating or drinking, nor any other of the things, which the bodies of the Sonnes of Adam, have need of in this world: as sitting and standing and sleep, and death & sorow and mirth and the like: so our ancient wisemen have sayd, In the world to come, there is no eating nor drinking nor vse of mariage but the iust do sit with their crownes vpon their heads, and have the fruition of the glory of the Maiesty of God. Maimony in misn. treat. of Repentance, Chap. 8. Sect. 2. Herevnto I answer.

1. The world to come whereof the Rabbines often speak, is diversly taken in their writings: Elias Levita In Tishbi in Athad. shewes that it is taken 3. wayes, for the dayes of the Messias: for the time that immediately followes death: and for the day of judgement: [Page 409]The same is Citante Drusio; praeterit. on Mat. 12.32 noted by others also out of Don Isaak Abarbinel. Now Maimony in this place alledged by you, speaking of the world to come either in the second or third acception, doth not at all deny, exclude or remoove a carnall vnderstanding of the other Iewish Rabbines touching the garden of Eden and the tree of life in the supposed time of their Messias his co­ming and living vpon earth: though they thought there was no eating, drinking, or marying after the day of judgement, this proves not that they thought so touching the time of their Messias his conversing with them on earth. R. Abraham Aben Ezra also doth very plainely and distinctly Com­ment. on Dan. 12.2. shew the opinion of the Rabbines herein, namely that when those that dyed in the captivitie are raysed vp at the coming of their redeemer, then they shall be delighted or feasted with Leviathan, with Ziz, and with Behemoth, and shall dye againe the second time, and shall live againe at there surrection of the dead in the world to come, where they do not eate or drinke, but onely enioy the brightnes of Schecinah, or the divine presence. And thus distinguishing the two worlds to come, he declares that in the first they did expect a carnall & earthly feasting and banquetting of the bodies that rose againe, though after the day of judgement they beleeved it should be otherwise.

2. Though they thought there was no vse of mariage and materiall food after the generall judgement, yet they expected a most carnall vse of mariage for their Messias on earth, and as is recorded in the artickles of their faith, they beleeved, that Emu­nàth Iehud p. 54. 55. every King of the gentiles should count it their honour to give their daughters vnto him: and though Kings daughters were his wives, yet the Queene an Israelitesse should sit at his right hand in a crowne of the gold of Ophir, &c. That his other wives should come vnto him at certaine times when they were called to enter in vnto the King, but that the Queene his cheefe wife should evermore be in his bed cham­ber, &c. that after he had lived many yeares he should dye with ho­nour & his Sonne should reigne after him and his sonnes Sonne, &c. And sundry testimonies of scripture are in the same place per­verted [Page 410]by them for the proofe of this their carnall opiniō. And besides that which is before noted touching their feasting with the wine of Paradise, the carnall boldnes of the ancient Rab­bines in describing the banquets of that expected time of their Messias, is yet greater: in that they presume to determine the largenes of the cups that shall then be vsed, saying that Thalmud in Ioma, c. 8. Fol. 110. the cup whereof David shal drink in the world to come conteyneth two hundred, one and twentie measures or logs: as it is sayd, my cup is full: revaiah according to the Gematria is so: The ground of this my­sterie is taken from the words of ps. 23.5. Cosirevaiah, my cup is full; where the numerall letters of the word revaiah according to the Cabalists observation do expresse this Number; to vvit, R in Hebrew account standing for 200, v for 6, [...] for 10, & h for [...]. and these added tog [...]ther make 221, the measure of that royall cup.

3. You alledge the testimony of Maimony by the halfes, and thereby hide the absurdity of that Infidel which is meet to be knowne, that the reader be not deceyved by you. Maimony sayth indeed that in the world to come, there is neither eating nor drinking, &c. But he saith vvithall in the same Chapter and Section alledged by you, that Misneh, in Teshu­bah cap. 8. Sec. 2. in the world to come there is nei­ther body nor bodily substance (of any person,) but the soules of the righteous alone without bodies, as the ministring Angels without bodie. This he would prove from the saying of their vvise men that say, in the vvorld to come there is neither eating nor drinking, &c. Behold (saith he) it is made plaine vnto thee that there is no body there because there is no eating & drinking there, &c And Sec. 3. afterwards againe he vvould shew this from the 1 Sam. 25 words of Abigail vnto David, that there is no body there, but a bundle of life, &c. And againe he saith, all the good things that the prophets prophecyed of for Israel, they were nothing els but things for the body, which Israel shall enioy in the dayes of the King Messias, in the time that he shall turne the Kingdome to Israel, &c. Thus doth the place alledged shew what a carnall opinion Maimony had con­cerning the Messias, and how carnally the Rabbines did vnder­stand[Page 411]the spirituall promises and prophecies concerning Christ, quite contrary to that which you would make your readers to beleeve. Though they imagined a resurrection of the body to live vpon earth againe with their Messias, yet they denyed the resurrection of the body to live in heaven therewith after the last judgement. Thus you deale with the testimonies of the Rabbines, as hucksters with their deceitfull merchandise: you paint and colour them, and set a deceitfull glosse vpon them, that so you might the better vent these Rabbinicall vvares.

4. How can you alledge this testimony of Maimony to shew a difference betwixt the ancient Rabbines and the Iewes that now live, touching their opinion of Eden and the tree of life to be enioyed by them, seing Maimony is of so great credit with them now at this present? where is there a Rabbine or Iew that now differs from him herein and will not acknowledge as much as is conteyned in this your allegation? This being so, the opposition which you make betwixt the ancient and later Iewes in this matter touching their expectation of recovery of their losse by Christe is very vaine.

ANother instance of your perverting the meaning of the Rabbines, as though they tooke Michael to be Christe, is to be observed in you, in that you say, concerning the man that Iaakob wrestled withall: Annot. on Gen. 32 24. The Ancient Iewish Rabbines acknow­ledged this Angel to be Christe: Our doctours of blessed memorie (R.D. Kimchi, on Hos. 12.4.) have sayd this Angel was Michael: and of him he saith (Gen. 48.16.) the Angel that redeemed me frō all evil. Then you adde; Micael is Christe the Arch-Angel, Dan. 10.21. Iude 9. Rev. 12,7. Later Rabbines do feigne, that this was Esaus Angel, who sought to hinder Iacob, &c. The like observation you have Annot. on Gen. 31 11. & on Exod. 14.19. els where also, as though they tooke Michael to be Christe: Here­vnto I answer.

1. Your opposition here also betwixt the ancient and the later Rabbines is vaine. For it doth not appeare that the do­ctours of blessed memorie whom Kimchi speakes of, were more ancient, then those Rabbines that feigne this person that vvrest­led [Page 412]with Iaakob, to be Esaws Angel. R. D. Kimchi in his com­mentarie even vpon the same verse alledged here by you doth twise give vnto his owne Father Ioseph Kimchi that title of blessed memorie, yet was he not more ancient then R. Solomon Iarchi who Com­ment. on Hos. 12.4. expoundes that wrestler to be Esaws Angel. David Kimchi is recorded to have lived anno 1190, and Rab. Solomon to have dyed anno 1105. The title of blessed memorie doth not carie any such antiquity with it, as you would here make vs beleeve.

2. How know you that the later Rabbines feigned this ex­position, and that they did not receive it from their ancients, as vvell as many other the like fond interpretations? yea R. Solo­mon when he expoundes that vvrestler to be the Angel of Esaw, he saith it is Commēt on Gen. 32 24. perush rabbothenu the exposition of their Rab­bines: which speech beares as much shevv of antiquiry in it as that of R. Kimchies doth.

3. That the Rabbines of old did not take Michael to be their Messias or Christe, it is evident over all by their vvritings. The Chaldee paraphrast on Cāt. 8.4. &c. framing that last chapter of Solomons song into a dialogue, brings in many persons speaking one after an o­ther: vers. 4. the King Messias is brought in giving a charge: v. 5. Solomon speakes as a Prophet vers. 6. the Church or Children of Israel speake: vers. 6. The Lord of the vvorld, God himself is sayd to speak: vers. 7. the Angells of heaven are brought in speaking: and vers. 8. Michael the Prince of the nation of Israel, and as a cheefe Angel hath his speech also and so hath a distinct person attributed vnto him divers from the Messias. Againe in the description of those ten miracles which the Iewes do Abkath rochel ci­tante Bux­torf Synag. c. 36. faigne to be wrought before the coming of the Messias, Mi­chael the arch-Angel is evidently noted as a distinct person going before and making way for the Messias the sonne of Da­vid, and blowing three times the great horne or trumpet and working wonders therewith: so that by their opinion he must needs be a distinct person from the Messias. The Chaldee para­phrast in an on ps. 137 other place as hath bene shevved before ascribes[Page 413]the like workes to Michael and Gabriel, as being follow Angels of the like condition. And other Cabalists do likewise shew this; they Bereshith Rabba. Fol. 1. write that Michael was created in the beginning to­gather with other Angels: they give the like office to him with the rest, and divide workes betwixt them in like sort: In the ad­ministration of the world they Ioann. Reuchlin. de arte ca­balistica. lib. 3. give vnto Michael the rule and governement of the east winde; to Raphael the governement of the west winde: to Gabriel the governement of the North winde, and to Noriel the rule of the South winde. And Mi­chael is reckoned among the 72. Angels by which they ascend vnto God in their prayers. These 4. Angels are also R. Abra­ham in Ze­ror Ham­mor, on Numb. citante Io. Buxtor. de Abbrev. hebr. p. 35. sayd to cary the Chariot of the divine maiestie, and to have waited on God when he came downe on mount Sinai, like vnto 4 standerd bearers, even as the Israelites marched vnder 4. ensignes: Mi­chael having the right hand, Gabriel the left hand: Noriel going before, & Raphael following. In the like maner also when they assigne vnto 7. Angels the governement of the 7. dayes, they ascribe vnto him his lot and his portion of one day as they do vnto the rest, Iunius annot. on Tobit. 12.15. giving Sunday to Raphael, Munday to Gabriel, Tuesday to Sammael, vvednesday to Michael, Thursday to Tzid­kiel, Fryday to Anael, and Satterday to Kephariel: So that by all these testimonies and many more the like it is apparant, that they did not take Michael to be Christe.

4. VVhereas you alledge some scriptures to prove that Mi­chael is Christe; that is nothing to the question; nothing vnto the honour of the ancient Rabbines vnless you could prove that they held the same thing with the scriptures: but the contrary therevnto is already manifested.

AGaine you seeme to erre from the Rabbines meaning in this, that you ascribe vnto them the knowledge of Christe from their speeches of Schecinah. You say, Annot. on Exo. 34 9. By the maiestie or divine presence of the Lord, which the Hebrewes call Schecinah: we may well vnderstand Christe: for the Hebrewes vsually distinguish this from God the Father: and say; there is no comming before the blessed and most high King, without schecinah. R. Menachem on Le­vit. [Page 414] 10. Our saviour more plainely saith, No man commeth vnto the Father but by me, Ioh. 14.6. Of him the ancient Iewes seeme to speak, vnder this name Schecinah: though at this day they despise their sal­vation. See before on Exod. 33.14.15. & 34.6, & 14.19. Answer.

1. VVhereas you do here oppose the anciēt Iewes acknowled­ging Schecinah against the later in regard of their dispising their salvation, this is vaine: for both the ancient Iewes you speak of, and this magical Menachem with the rest have despised their sal­vation in refusing Christe, as well as the latter Iewes: and the Iewes at this day againe do acknowledge Schecinah, according to the testimonies and speeches of the ancient Iewes. How vniust then is this opposition?

2. If the ancient Iewes spoke of Christe vnder the name of Schecinah, then did they despise their salvation, in that they held Schecinah to be See be­fore P. 336 one of those 5. things that were wanting in the second temple, whiles our Lord Iesus did live on earth. So they must needes be blasphemers of him and denyers of the Lord of life, looking for an other Schecinah.

3. This word Schecinah properly signifies habitation or dwel­ling, and so may be vnderstood and applyed to any speciall reve­lation of the grace and glory of God resting or dwelling vpon any place or person ordinarily or extraordinarily according to the divers degrees in which it pleaseth him to manifest the same. According to this signification may all the testimonies alledged by you be vnderstood of the Iewes, and yet they still remaine ignorant of the person of Christe. VVhereas you al­ledge out of Menachem, that there is no comming before God with­out Schecinah, this may be vnderstood of some certaine measure of the spirit, required in those that should draw neerer vnto God then the ordinary sort of men: according to the like testi­mony vvhich you Annot. on Exo. 28 30. alledge out of Maimony giving a reason vvhy the Priests in the second temple did not enquire of God by vrim and Thummim. Every Priest that speaketh not by the holy Ghost, and on whom the divine maiestie resteth not: they enquire not by him. And so the saying of Menachem hath no affinity with[Page 415]the saying of Christ Ioh. 14.6. For any Priest or godly person might come vnto the Father by Christe, according to the mea­ning of Christe, though they wanted that extraordinary Scheci­nah. And further how doth this his testimony shew vnto vs their distinction of God the Father? &c. As for the other notes you refer vs vnto in Exo. 33. and 34. by that which is already sayd it may appeare that there is no necessitie of vnderstanding them of Christes person, considering withall, that the Rabbines vse to attribute the titles of Christe vnto the Angels; and that sometimes also the name of God is given vnto the signes and tokens of his presence.

4. Seing Schecinah habitation, or dwelling in the Church & in the members thereof is Iohn 14.17.23. Eph. 2.22. 1. Ioh. 4.15.16. common to ech person in the tri­nitie, to the Father and to the holy Ghost as wel as the Sonne; and seing withall that this name of Schecinah is by the Chaldee paraphrasts and other writers often attributed to God ab­solutely considred, what reason have you to restreyne their meaning to the second person in the trinitie?

5. R. Moses Bar Maimon writing of Schecinah or habitation, saith; Morch Nebu­chim, Che­lek. 1. pe­rck. 25. where so ever this word is spoken of God, it signifieth the firmnes of his glory, that is, of his glory created in that place, or the firmnes of his care abiding vpon any thing: And so he brings example, that so the glory of God dwelt vpon mount Sinai. According to this his interpretatiō may that place of the Prophet be vnderstood: Esa. 4.5. And the Lord shall create vpon every place of mount Sion and the assemblies thereof a cloude and smoke by day, &c. Now while the Rabbines do thus expound the word of the outward sensible tokens of Gods glorious protection and care, and of the graces created or infused vpon his Church, we can not justly from this their phrase conclude, that they spoke of the increated Sonne of God vnder this name.

6. It is recorded, that Thal­mud in Ba­ba bathra Fol. 134. and in Suc­ca Fol. 28. Hillel the old man had 80. disciples: 30, of them were worthy that the Schecinah should rest vpon them, as vpon Moses: other 30. of them were worthy that the Sun should stand still vnto them, as vnto Ioshua the son of Nun: 20 of them, were [Page 416] of a middle sort, &c. Hēce it appeares that these Rabbines did vn­derstand by Schecinah the more high degree of knowledge and grace of the spirit: for were they so senseless to think that the first 30 onely were partakers of Christe, and that the other 50. were without the Messias, or that their graces vvere not from him, whom they should acknowledge so boūtifull vnto others? If so, then surely you have no reason to think the later Rab­bines more ignorant then those ancient dotards that were so far from the knowledge of the way to salvation and life.

7. If Michael, Gabriel, Nuriel and Raphael do cary the Chariot of Schecinah, as was noted before according to the opinion of the Rabbines: then is it probable that either they thought Michael was not Christe, contrary to your imaginatiō; or els that they thought not Schecinah to be Christe, as it yet seemes vnto you: for should the Messias be both horse and rider at once in their account?

8. VVhereas the Thargam or Chaldee paraphrast saith on Pf. 110.1. The Lord sayd in his word, &c. If by word he meant the Messias, according to Preface to Annot. on Gen. your opinion, then doth he also vpon the same psalme plainely distinguish Schecinah from the Mes­sias: for there he faith further vers. 5. The Shecinta or Schecinah of the Lord is at thy right hand: So by your owne exposition if they make Schecinah a helper to Christe at his right hand it will follow that the ancient Iewes should not thinke Christe to be Schecinah. And many other places might easily be alledged out of the same paraphrast, to shew that the Iewes held the Messias and Schecinah to be two severall things: but this may suffice for the present.

WIth this kind of errour we may reckon your misinter­pretation of some of the divers readings recorded by the Masorites: for example, the word jadau, you expound it thus, Annot. on Exod. 32.19. his hands) or, his hand: that is, ech of his hands: the Hebrew hath both readings: the first by the vowels and margine: the other by the letters in the line. And againe, the like: vvhen after the same maner, you interpret the word berichan, to signify Annot. on Exo. 35 11. & on Exo. 39.33. barrs or, [Page 417] barr: &c. But herein you erre, seing both the readings whether in the margine or in the line, are to be translated his hands, his barres: and neither of them his hand, his barr: and the same is to be held for the other diuers readings wherevnto you refer vs in Levit. 9.22. Deut. 2.33. and the like. If the word read in the line had had Cholem annexed with van, then should it have bene so as you say: but seing it hath there a ka­mets coming before van; that R. D. Kimchi in Miclol. Fol. 197. kinde of affix is still a note of pluralitie in the signification of words. Though sometimes jod be wanting in the last syllable of such words by a gramma­tical figure, yet do they not therfore ceasse to reteyne a plural signification; as is Ioa. Buxt. Thesaur. gramm. lib. 2. c. 8. shewed in divers words, in ghnammudan, pillars: Exod. 27.12. Tabbeghnothan, rings, Exo. 28.28. vvhich are of the same forme with the words jadau & berichan as they are written within the line in the places above mentioned. Could you shew that the words in the line, had other maner of vowels belonging vnto them, then vnto those in the mar­gine; then should you have some reason for that you vvrite here in your annotations: But seing it is observed concerning those 848 divers readings, that the readings in the line and the margine differ onely in letters, and that Elias Le­vita Masor, hammasor. praefat. 3. there is no difference in the vowelles in any of them: and seing the copies of the holy scripture do also witnesse the same thing vnto vs: therfore had you no warrant to vvrite so as you have done. These things may seeme small: but seing they concerne the purity of the holy scriptures, therfore are they not to be despised, especially of you, which would have the divers readings to be both writ­ten by the spirit of God.

HItherto also may be referred your vnfound observation vpon the word Zebojim: when you note, that Annot. on Gen. 14 2. it is written by the letters in the line Zebiim, of Zebi which signifieth glorie, pleasantnes, & a Roe: by which name the pleasant and glorious Land of Israel is called, in Ezek. 20.6. But by the vowels and in the margine noted to be read Zebojim, as being vnworthy the pleasant name. Here you erre many wayes, 1. There is no warrant[Page 416] [...] [Page 417] [...] [Page 418]to say it is written by the letters in the line Zebiim; for the letters in the line without vowels, do yeeld no word at all: if you de­vise vowels for it, as you do, then you destroy the tradition of the Masorites, who (as I shewed before from Elias Levita) do ad­mit no difference of vowels in any of their divers readings: And where as they make two divers readings: if your observation were admitted, we should then have three, viz the first, Zebiim: the second Zebojim, without vau as it is now in the text: the third Zebojim with vau as it is in the margine: the first devised by yourself: the two latter already receyved by the Masorites. 2, if difference of vowels vvere to be admitted in these divers readings, yet not in such maner as you feigne for you erre in de­riving Zebiim of Zebi; by putting Chirck for Kamets; Zebiim for Zebaim: This your errour is plainely reprooved by the Kimchi in Miclol, Fol. 239. cheefest of the Rabbines that shew the forming of this vvord. 3, suppose Zeboim was put for Zebiim, yet have you no reason hence to ga­ther that it vvas vnworthy the pleasant name: for vvhy may not Zeboim come of Zebi also, and so cary in it a signification of glory and pleasantnes as vvel as your imagined Zebiim? And if Zeboim do not come of Zebi then shevv from vvhence it comes and vvhat signification it hath wherein no glory and pleasant­nes is implyed. 4, by this kind of collection where you thus exclude and remoove the signification of one of the divers rea­dings from the subiect spoken of, you do also overthrow your interpretation of these divers readings in other places, where you labour to reteyne, to establish and to apply the significatiō of them both vnto the subiect matter that is mentioned with them. VVith such inconveniences are you justly entangled, vvhiles you maintaine these divers readings for grounds of do­ctrine and instruction: whiles the Masorites traditions are cho­sen of you as your text, vvhich thus you preach on. Hereby you run into absurdities vvhich even the Rabbines themselves are free from.

A Sixth Scandall is that blasphemous assertion touching the help of the Rabbines, when as con­cerning the Chaldee paraphrast and other Hebrew doctours, you say that you alledge their expositions for two causes: the one, Preface to Annot. on Genesis. to give light vnto the ordinan­ces of Moses touching the externall practise of them, in the common wealth of Israel, which the Rabbines did record, and without whose help, many of those legall rites (especially in Exodus and Leviticus) will not well be vnderstood, &c. To this presumption I answer, in defence of the holy scriptures;

First, The law of God is Ps. 19.7.8. & 119.130. Prov. 1.1.—6. & 8.8.9. perfect: and not onely for the truth thereof, but also for the perspicuity, and evidence sufficiēt in itself (as a divine instrument) to convert the soule from any sin: to give wisedome vnto the simple, and to enlighten their eyes in any doubt or danger: why do you then accuse them of imper­fection, as though the well vnderstanding of them did depend vpon the records of the Rabbines? The whole scripture is 2 Tim. 3.16.17. given by inspiration of God, and is proffitable to teach, to convince, to correct, to instruct in righteousnes that the man of God may be absolute, being made perfect vnto all good vvorkes: But you contradicting the spirit of God tell vs that without help of the Rabbines many legall rites will not be well vnderstood: and so according to your tenent, the man of God cannot be absolute, nor made perfect vnto all good workes, and to all the workes of his ministery as to expound Exodus & Le­viticus well, vnless he be a Scholler of the Rabbines: To be a disciple of the Prophets and Apostles, and of Christ Iesus him­self is not sufficient with you, vnless he be also a student and proficient in the Schoole of the Thalmud. As Iudg. 14.18. Sampson once vpbraided the Philistines, that they could not have found out his riddle, but that they plowed with his heifer: even so the Iewes at this day might vpbraid the Christians, & tell vs out of[Page 420]your mouth, (if there were any truth in this your assertion) that we could not have founde out their mysteries, nor well vnder­stood the ordinances of Moses, except we had plowed with their heifer of the Thalmud. You ought to feare the Lord who is a jealous God and Esa. 48.11 will not give his glory to the Thalmudists: Neh. 8.8. Ezra and Act. 9.22. & 17,2.3. Paul and Act. 18.28. others honoured the scriptures, and did well expound them when they gave the vnderstanding thereof by the scripture it self, and by comparing them togather: but you dishonour the scriptures and take away a great part of their glory, when you say they will not be well vnderstood without help of Rabbines: yea you are herein guilty of the same blasphemy with the Rabbines themselves: and your speech is in effect one with theirs, who are noted to affirme that R. Bechai in Cad hak kemach. Fol. 77. the law written can­not be expounded or made plaine without the help of the mouth tra­dition: for from those pretended Thalmudicall traditions are your explications drawne. How do you forget yourself & your former writings in which you profess touching the Shepheard of Rome, that Answ. to Ioh. Ains. p. 22. you will never go over the Alpes to fetch your food from him? And yet here you run over the Alpes, yea over the mountaines of Ararat to fetch your food from the Babylo­nian Thalmud as though you could not be wel fed without Rab­binicall chaffe. Heretofore you could vvrite and maintaine; that Ibid. p. 153. It is a ly against the truth to say, that the holy Bible which we have written, doth not sufficiently express divers mysteries of vs to be beleeved: And yet here to make vvay for the broaching and venting of your Rabbinicall vvares, you contradict yourself: for if many legall rites will not be well vnderstood without the Rabbines, then doth not the holy Bible sufficiently expresse di­vers mysteries vnto our vnderstanding: And thus yourself are guilty of the like ly against the truth, whiles to vvin credit vnto the Rabbinicall expositions, you spare not to slander both the perspicuity of the scriptures, and also the Ioh. 1.16. & 7.37.38 & 14.26. & 16.13. Eph. 4.8.14. Esay. 29.18. & 35.7.8. Heb. 8.10.11. grace of God given vnto the Churches of Christ so abundantly in these last dayes: as though the spirit of truth, and all the gifts which Christ ascē ­ding on high hath given to vs could not lead men to vnderstād [Page 421]the scriptures well: as though without a threed of direction frō those infidel Iewes, that deny Christe, vve could not come out of the pretended Labyrinth of the scriptures.

Secondly, as for the externall practise of Moses ordinances in the common wealth of Israel, recorded by the Rabbines: what extraordinary light is to be expected from those blinde guides whom our Saviour every where condemneth for their igno­rance, blindenes and superstition? even the Pharisees, those more ancient Rabbines, (by which title you do so often com­mend them) were ignorant of the law, and by their traditions receyved from their Elders had falsifyed & corrupted the right practise of the ordinances of Moses, and to magnifye their owne devises and inventions, they Mat. 5.20.—43. & 15.2,3.—14. & 16.12, & 23.16, &c. wrested and changed the law, & the right observation of the whole decalogue and of every commandement in the same: vnto the legall rites they ioyned a burden of their owne traditions, mens precepts, vaine wor­ship, plants which the heavenly father had never planted, and made the commandements of God of no authoritie, for these things Christ often reproved them, denounced woe vnto them, and for this cause the Iewes againe denounce woe vnto our Blessed Saviour and Thalmud tract. Git­tin Cap. 5. blaspheme him wickedly with words which I abhor to mention, as being a contemner of their wise men. And is it not madnes then to think, that the law of God will not be well vnderstood, without the help of such accursed and woful guides?

But to give the reader some more particular instances of this; Let it be considered what a sory change you have made in lea­ving the ministers of Christe to be come a disciple of your Iew-doctours. Against the Church of God in England you protest on this maner and say vnto vs: H. Bar. refut. of Giff. p. 214 we hold that you have poysoned all the fountaines of sincere doctrine and pervert the whole Testament, & turne away the practise thereof by your damnable false expositions, yea that you teach not one poynt sincerely. If this were true then had you reason to separate: and not to heare such damnable do­ctrine: but let vs see whether those fountaines be purer, with­out[Page 422]drinking whereat you would make vs beleeve we could not vvell vnderstand some parts of the holy scripture.

AGainst the first commandemēt, your Rabbines teach vs to choose a false God without Christ: they impugne the do­ctrine of the holy Trinitie, as I shewed before. They teach many things not agreeing with the nature & maiestie of God: as that he should Rasi on Psa. 104.26 play [...]hre houres in the day with Leviathā; that Chald. paraphr. on Cant. 5.10. in the day he exercises himself in the scripture, & in the night studies the Thalmud: that in the Thalmud in Beracoth Cap. 9. Fol. 59. houre when he remēbers the disper­sion of Israel, he lets two teares fall into the great Sea and makes lamentation for the destruction of the temple: That the Thalm. in Cholin. c. 3. F. 60. & Rasi on Numb. 28.15. Sun and moone being created equal in light at first, vpon the com­plaint of the moone, he diminished her light: but the moone expostulated so long vvith God, that as they write he appoyn­ted a sin offring to be brought for himself for a reconciliation: even that Goate offred for a sin offring in the beginning of every moneth. That the Sunne, Moone, and Starres are li­ving creatures having reason and speech, the Iewes hold firmely as I noted before: and therfore no vvonder that the Moone should so plead with God. As the creatures pray in their wants so they teach that the creatour himself doth make prayers: R. Io­hanan in the name of R. Iosei Thalmud in Bera­coth, c. 1. Fol. 7. proves it by that place in Esa. 56 7. where God calles the temple Beth tephillathi; The house of my prayer: They note it is not called the house of their prayers, but of his. And R. Zutra bar Tobijah shewes what his prayer is, viz. that his mercy may overcome his vvrath and his other pro­perties, &c. Concerning the anger of God, they vvrite further in the same place, that God is alwayes angry once in a day: vvhich they would prove from that saying Ps. 7.11. But this anger they say is but for a moment: and how much is a moment? They teach that if an houre be divided into five millions, eight thou­sand, eight hundred, eighty eight parts, then a moment is one of them. They say no creature knowes that moment save onely Balaam: because it is sayd, he saw the vision of the almighty, &c. Numb. 24. and therfore in Balaams time God was not angry[Page 423]once a day according to his maner, least Balaā should have cur­sed Israel in that moment, and so destroyed them: this they will have to be noted from Numb. 23.8. with Mica. 6.5. For it is held that if in that moment of Gods anger any man should curse an other, he must needes dy presently: and that men cannot pre­vayle vvith God in that moment: And herevpon they vvrite also that God bade Moses to stay and waite till his face or anger vvas past, that then he vvould give him rest, viz. vvhen the mo­ment of his passion and indignation vvas over: that they would prove from Exod. 33.14. Concerning that moment of indignation they say that the cockes then standing vpon one foote, their combes become pale and loose their rednes, &c. Into such a horrible pit of ignorance of their creatour, have these miserable Ievves bene cast, by the heavy hand of God vpō them. Their confidence in creatures appeares by the sundry sorts of Elias Le­vita in Tishbi in Lilith. charmes vvhich they have taken from the names of Angels vvritten on their vvalles and dores in time of danger. Yea as the rude Indians are sayd to offer sacrifice to the Divel for feare, least he hurt them: so the Ibidem in Samael. Iewes themselves vvrite of their offring or gift, vvhich in the feast of reconciliation they give vnto the wicked spirit or fiend vvhom they call Sa­mael.

IN stead of Gods true and pure worship required in the second commandement, they bring in a Sea of superstition: In stead of worshiping Christ, they have Seb. Munst. de fide Iudae: p. 110. prayers against him, so exe­crable, as that I think it not meet to rehearse the same. And for other prayers how vaine are they? Among the 5 things that stay them from prayer, one is when their hands are not cleane: And of this they vvrite, that Maimo­ny in Mis­neh, in Te­phillah, or treat. of prayer, c. 4. Sect. 1.2 5 if a man have journey by the vvay, and the time of prayer be come and a man have no vvater: if there be betwixt him and the vvater the space of 4. miles or 8000. cubites, he is first to go vnto the place of vvater, to vvash and then after that to pray: but if there be betvvixt him & the vvater a greater space then this, he is to vvrive or rub his hands vvith gravel or dust or the like and then to pray. But this di­stance[Page 422] [...] [Page 423] [...] [Page 424]of 4. miles they do there expound of the place before them; but for the place after them, they are to returne but one mile back for vvater and no more: This vvashing of hands they require for every set time of prayer beside the morning: for then they require the vvashing of face, hands and feet before prayer. For praeparation to prayer, they require a settling of the mind and thoughts: And therfore they teach, Ibidem, Sec. 15. if a man re­turne from a journey and be vveary or troubled it is vnlawfull for him to pray: and their vvise men say, a man shall be vveary three dayes vntill he rest and refresh his mind, and after that he may pray.

In the time of prayer they vse phylacteries: and of these R. Hanina in the name of R. Iohanan gives this rule; that R. Al­phes in phillim, or treat. of phylacte­ries, Fol. 78. A. they may not make the phylacteries of the head, to serve for phylacteries vnto the hand: but the hand-phylacteries are allowed to be made head phylacteries: because they may not descend from a greater holynes to a lesse: but contra. Touching the hand whe­reon these phylacteries are to be vvorne, the Rabbines say, R. Alphes ibid. f. 81. a it is the left hand; for proofe thereof they alledge these scrip­tures, his hand hath founded the earth, and his right hand hath spread out the heavens: and againe, she put her hand to the nayle, and her right hand to the hammer of the workmen, Iudg. 5. But if a man be left-handed, then he is to vveare them on his right hand, be­cause that is vnto him as his left hand. The like care they have about their zizith or fringes vvith as many superstitions as there be threeds in a fringe. Further, Thalmud in Babha bathra c. 2, Fol. 25. if a man seek vvisedome in his prayer, he is to pray towards the South; if he seek riches, he is to pray towards the North: and the reason that they give hereof is, because the table vvas set on the North-side, and the Candlestick on the South-side, (Exod. 40.22.24.) VVhen for their necessities they go into the place, where they think it is not meet that the Angels should be present vvith them: they have Arba tu­rim, Orach Chaijm, tract. 1. fig. 3. a set forme of prayer, in vvhich they desire those Angels, the ministers of the most high to keep them, to help them and to stay for them, vntill they come forth of that house: vvith[Page 425]many other superstitions annexed, not fit to be named. They think also, that Ibid. fig. 4 there is an evill spirit abiding vpon their hāds vntill they have vvashed, &c. VVhen they are see to pray, they tell vs that R. Alphes in Bera­coth, c. 4. F. 22. though a King salute them, they may not answer him, and though a serpent bite them by the heele, they may not ceasse. Yet the glosse vpon that place, helpes to mitigate the matter a litle, and faith, R. Ionah commēt. on R. Al­phes. though they may not ceasse to speak, yet they may go aside to shake of the serpent, to avoyd danger &c. After prayer for the further confounding or Orach Chajim, in Rosch hasschanah fig. 581. & in Seder Tekiath Shophar, fig. 596. astonishing of Satan, as they say, they vse sometimes to sound a Trumpet, or to take vp a great showte together, without sounding of the Trumpet. He that killes a bird or beast, Iore de­ghnah, Treat. of covering blood, fig. 28. must cover the blood & a set forme of prayer or blessing is appoynted for that action; except it be, whē they kill a beast which they call Cavi begottē of a Roe and a hee goat: though they cover the blood thereof, yet may they not doe it with prayer & blessing evē as they teach that Tract. Milah. fig. 365. they are to circumcise an Hermaphrodite, a person that is both male and female, but without that set forme of blessing appoynted for the action of circumcision. And infinite and the traditions wherein they put holynes and religion: Yea they Thalmud in Sanhe­drin, c. 7. F. 68. tell vs of 300. traditions about one kinde of leprous spot and of three thousand traditions about the planting of Cucumbers besides those which are for the plucking of them up. And how many millions of superstitions must they then have for all other things? But if there were nothing els but their set formes of prayers which they vse: according to your profession they must be violatours of the second commandement & great Idolaters. And touching these they say, that Maimo­ny in Mis­neh, in Be­raco [...]d [...]. Ezra the scribe and his consistory ordeyned the forme of all their blessings, & that it is not meet to adde vnto one of them or to diminish from them: and that whosoever changeth the coyne which their wise men have coyned in their blessings, cannot but erre, &c. If in any thing the Rabbi [...]es might know the exter­nal practise in the common-wealth of Israel then in this ge­neral poynt, that they vsed set formes of prayer, though they [Page 426]might erre touching some particular prayers: If in this matter they cannot help you better to vnderstand the practise of Gods people, then in none other rites. Shew if you can, how we may regard them in any tradition, if not in this.

FOr the third commandemēt, they have also most vaine do­ctrines, touching taking the name of God in vaine. They say, whosoever Maimony in Mis­neh, tract. Iesudei hath orah, Cap. 6,1.2 3, &c. destroyes any of the holy and pure names of God, he is Lukah, to be beaten or whipt: for proofe they alledge Deut. 12.3.4: Now these are the 7. names, Iehovah, Adonai, Eloah, Elohim, Ehich, Shaddai, Tsebaoth: whosoever blots out but one letter of these names, he is Lukah, to be beaten: And fur­ther, they say, whosoever blots out any letter added to the name of God, in the forepart thereof, as L in Laihovah: and B in Belohim, that is free: but the letters added to the name of God, in the afterpart thereof, as C in Eloheca: on M in Elohecem, may not be blotted out, but are holy as the name of God. Yet he that blotts them out is not Lukah: but punished with a lesser kind of punishment, with Maccath Marduth, &c. Againe they hold it for an heynous sin, that any man should pronounce this name Iehovah: onely they Thalmud in Kiddu­shin c. 4. f. 71, & in Sotah, c. 7. Fol. 37. allow it to be pronounced in the sanctuary, and that onely by the Priests and that not at all times but onely in the solemne blessing appoynted Numb. 6, & that also with a swift voyce, that the found thereof may be as it were swallowed vp. The reason alledged is, because the Lord saith, this is my name for ever, and this is my memorial Exod. 3.15, vvhere they do not read, leghnolam, for ever; but leghnallem, to hide, to conceale: as though God would have his name Iehovah concealed, & Adonai or Elohim to be his memorial pronounced in stead of it: And divers like superstitions they have about the name of 12 letters, and the name of 42 letters. Yet they Aben Ezra on Zach. 14.9. Thalmud in Pesa­chim, c. 3. Fol. 50. hold that in the world to come, viz. vvhen their Messias comes, that then it shalbe pronounced of all; because it is sayd, Zach. 14.9. that there shalbe one Lord, and his name one, to vvit, the name Iehovah to be read as it is written, &c. Moreover as they abuse the name of God, by obtruding all their traditions[Page 427]vpon him, as if he had given them at Sinai; by perventing the law that he hath given: so do they also by concealing some parts of scripture, when they say, R. Al­phes in Megilla, c. 4. f. 365. some of them are to be read and expounded: some of them are to be read and not expounded: and some of them neither to be read nor expounded; And divers instan­ces they give for ech of these kindes. And not onely this, but they do also shew in strange maner, how a great part of the scriptures shalbe abolished, even then when they will have their traditions to continue: they say, that Maimony in Misneh, tract. Me­gillall, c. 2. sec. 18. all the bookes of the Prophets and Cethubim (viz. Iob, psalm, proverbs, canticles, Da­niel, Ezra, &c.) shall ceasse in the dayes of Messias, except the volume of Ester: behold it shall continue as the 5. bookes of the law and as the traditions of the law schebeal-peh, delivered by mouth, which are not to ceasse for ever. This is the blasphemie of your Maimony. Concerning othes, as our Saviour in his time Mat. 5.34 & 23.16, &c. reproved di­vers of their errours: so are their later Rabbines also to be con­demned. In that Sebast. Munster, Annot. on Gen. 2. story where the 7 places of paradise are de­scribed by them, with their severall glory, and with the severall persons that are in ech of those places, they say, that when the same were shewed vnto Iehoshua ben Levi by the Angell of death at the commandement of God, he sodainely lept from the divel into that place, and swore by the name of God that he would not depart thence; Herevpon though the Angel of death would have drawne him back, and though the ministring Angels also complayned hereof vnto God, yet because- of his oth, it was concluded of God that he should stay there, it having bene found that this Rabbine had never made false oth before. The like liberty and presumption in swearing do others of them commend vnto vs on earth, when as some of their great Rabbines having a speciall request vnto God do tell him with an oth that they vvill not depart from the place where they stand vntill they see their desire granted. Thus it is Thalmud in Taanith, or treat. of fasting, c. 3. accorded of Chone Hammagal, that in a time of great drought when as other humiliation would not prevaile, he shut vp him self in our with a Cake, and prayed thus, O Lord of the world, thy [Page 428] Children direct their eyes vnto me, knowing that I am deare vnto thee as a Childe vnto his Father: I sweare by thy holy name, that I will not depart hence, vntill thou have pitie vpon thy infants: This being done there came shewers of raine. And thus R. Solomon Iarchi their great Parshandatha or cheef expositour of the law, inter­preting those words of the prophet I will stand vpon my watch, Rasi & Kimchi comment. on Habak, c. 1.1. writes herevpon: ghnugah ghnag Habakuk, &c. that is to say, Habakkuk baked a Cake and stood in it or by it, and sayd, I will not depart hence vntill I heare what he will say vnto me, &c. And this exposition is also related by Kimchi in the same place. This practise is like vnto the dealing of some presumptuous persons in these our times, of whom I have heard, that coming vnto persons possessed and taking with them a pound of raysins do avow they vvill eat nothing els vntill the persons be disposses­sed. Many other vaine doctrines they have touching othes & blasphemies but I may not insist further vpon them.

TOuching the observation of the Sabath taught in the 4^th. commandement, they R. Abra­ham Aben Ezra com­ment. on Exod. 20. Isaak ben Arama in Akedath Isaak, portâ 45. shew from their wise men, that the 7. planets have ech of them a severall day in the week assigned vnto them wherein they beare rule and shew their force; that among these planets Saturne & Mars are hurtfull starres above the rest: that those who begin any work or enter vpon any journey when they beare rule shall not prosper but come to some hurt: that among all the dayes of the week there is not to be found any day and night together wherein those two hurt full planets beare rule save onely vpon the Sabath day: & that therfore it is not convenient for men to be then exercised in wordly affaires, save onely in the service of God: This is layd downe as a reason of rest vpon the seventh day: If this were just and sound, it should go ill with Christians who have their Sa­bath now changed from the seventh to the first day of the week: Now for the keeping of this Sabath, they propound most carnall and absurd observations: they then Maimony in Misneh, tract. Scha­bath, c. 30. require that a mā have cleane and faire apparel, and change of apparel; and if a man have not change of apparel, yet they require him so to [Page 429]weare it, that it may seeme not to be the common apparel. They binde every man to make; banquets on the Sabath, and if it be possible to keep them with wine: to spread the table vpon the evening when the Sabath begins: and to see that it be spread when the Sabath goes out, though a man had no more meate then an Olive to set vpon the same: And for honour of the Sa­bath, they do then especially commend taschmish hammittah, the vse of the mariage bed. And they teach there, that it is vnlawfull to mourne or cry on the Sabath even to pray for cō ­passion and to seek mercy from God, even in affliction, except it be extraordinary, as when the citie is beseeged, &c. They say, Ibidem, c. 19. sec. 1.3. whosoever weares armes on the Sabath, which are put on like apparel, as helmet, brigandine, and bootes of brasse, he is free: but who so caries armes that are not like vnto apparel, as speare sword, bow or the like, he is guilty: That it is vnlawful for a woman to go forth on the Sabath, with a ring which hath a sig­net vpon it; but if a man do it, he is free: and on the contrary, that it is vnlawfull for a man to go forth on the Sabath with a ring, which hath no signet vpon it, but if a woman do it she is free. They say, Ibid. c. 27. whosoever goes out of his bounds on the Sabath, he is Lukah to be beaten; those bounds they describe to be 2000 cubites: but if a man walk through the citie where he lives, though it were as great as Nineveh, that it is lawfull. If a mā through ignorance or otherwise exceed that bounds then he hath but 4 cubites left him to stir in. If for performing the ne­cessities of nature he be vrged to go aside, yet he must returne to that place againe, (to his circle.) They teach, that Ibid. c. 16. sec. 12. if one man alone (overtaken vvith the Sabath in his journey) do rest in a plaine and make a trench round about him: if there be in it a space conteyning two measures (of seed,) it is lawfull for him to walk through all that space, but if there be in it more then the space of two measures, then he may not moove aboue 4. cubites: & so it is if there be two men together. But if there be three Israelites or more thē these behold these are a cāpe, & it is lawfull for them to vvalk for all their necessities, though it [Page 430]were divers miles: and this so, that the space of the two mea­sures which they have compassed in be not left voyd vvithout some vessels or implements in the same; otherwise it is vnlaw­full for them to moove through the whole trench, but onely for 4. cubites: And a Child may not make vp the number for a campe, &c. If we will beleeve Rabbines this was the external practise of the legal rites in the Iewes common wealth: how should vve vnderstand these things without their help?

FRom the observation of the fift commandement they teach men to go astray both in defect and excesse of giving ho­nour divers wayes: As in Christes time they did frustrate this commandement of God by their sacrilegious Mat. 15.4,5,6. Korban, in gi­ving that vnto the Priests which they should have bestowed on their parents: So do they still teach men to practise. They say, Maimony in Misneh, in thalmud thorah, c. 5. sect. 1, &c. if a man see a thing lost by his Father, and a thing lost by his Rabbi, he is first to bring the thing lost vnto his Rabbi: If his Father and his Rabbi be laden with burdens, he is first to take of the burden of his Rabbi, then of his father. If his father and his Rabbi be taken captives, he is first to redeeme his Rabbi then his Father. They say in the same place, that it is vnlawfull for a man to teach in the presence of his Rabbi for ever: and whosoever teacheth a tradition in the presence of his Rabbi is guilty of death. If there be the space of 12 miles betwixt him & his Rabbi, and a man ask him a word of the tradition, it is then lawfull to answer him, &c. But for a man to set himself to be seene, and to sit downe to teach whosoever shall ask him: though he be in one end of the world and his Rabbi in the other end of the world, yet it is vnlawfull for him so to teach, vntill his Rabbi dy, or except he get a license from him, &c. If the R. Al­phes in Moed Ka­ton, c. 3. Fol. 380. Father of the house of judgement transgresse, they may not censure or suspend him for it, but they say vnto him, boast of thy glory and stay at home, &c. If a student, or yong schol­ler transgresse they may not suspend him openly but in the night, when the Sun is gone downe: and their proofe is as Rasch­bal there noteth, because it is sayd by the Prophet: Thou shalt [Page 431]fall in the day: and the Prophet shall fall with thee in the night: Hos. 4.5. And the night shall cover him (Mica. 3.6.) Againe whereas the law of God appoynteth, that he vvhich curseth Father or Mother shall dy: they do frustrate this commande­ment, by this distinction, that Arb. Tur. l. Ior. dea. trac. cibod ab. fig. 241. this is to be vnderstood of such as curse by some of the proper names of God: but if they curse by any of his attributes they are not subiect to this punishment but onely sin as if they should curse any other of Israel, that is not their parent. And where God ordeyned those that smite Father or mother, to be put to death, this they say is to be vn­derstood of such smiting where a wound or blew marke follo­wes: and that otherwise it is but as if they had striken an other Israelite, &c. They give this honour vnto their parent of parents, the father of their great court, that the same errour which is an heynous sin in an other, shall not yet be so in him: for whereas they Maimo. in Morch Nebuchim lib. 3. perck. 42. make 4. degrees of transgressiō, viz. 1, against a mans vvill: 2 of errour: 3 of pride: 4 of malice; They do in the same place note, that there is herein this great difference be­twixt private men, and their cheefe rulers: namely that if a pri­vate man work any transgression and judge according to his owne vnderstanding, it is a transgression of pride: and he may may be put to death for it: but the cheefe rulers and the high Priest not so: in them this is but a transgression of errour.

AGainst the sixt commandement, they give allowance of murder, divers wayes. They say, R. Moses mikkotsi in SMG, in Loim, praecept. [...] 163. if ten men do strike a man with ten staves, so that every one be sufficient to kill him, & he dy; whether they stroke him one after an other, or whe­ther they stroke him together as one man, they are all free from being slaine by the court of judgement, because it is sayd every soule of a man which is one, if he kill, &c. They say, Maimon. in Misneh, in Aisure Biah, cap. 12. whosoe­ver goes in vnto a woman that is a gentile, (vnder vvhom they comprehend Christians) whether by vvay of mariage, or by way of fornication, if he do it manifestly in the sight of ten or moe Israelites, if they finde him and be zealous and kill him: behold [Page 432]these are to be praysed and preserved: this is halacah lemosheh Missinai, a tradition delivered vnto Moses at Sinai: But if the zealous come to kill this man and he escape, and kill the zea­lous to deliver himself out of his hand, then is not he to be slaine for killing the zealous. In an other case they SMG. in A sin, praec. 70. hold it lavvfull to kill the Gentile that doth but strike a Ievv, and for proof they alledge Moses his example, Exo. 2.11.12. Againe they Arba Tu­rim, l. Io­reh dea, in Abodah Zarah, sig. 158. teach, that if any of the Idolatrous gentiles (such as they esteeme Christians to be) do fall into a pit, or into a place of danger, he that sees them may not lift them or help them out, except they hyre him: even as they may not heale such persons but for a revvard, &c. But if they be heretiques, apostates, or the the like, such as do leave their Iudaisme and embrace Christia­nitie, they hold it lawful to thrust them downe with their hands viz. to drowne or kill them as occasion is offred. And many other bloody doctrines are mainteyned by them.

MOst vaine also are the Rabbinicall doctrines touching mariage, tending many wayes to the violation of the 7^th. Commandement: They say, Arb. Tur. lib. Eben Ezer, in Aisure Bi­ah, sig. 1. that every man is bound to take a wife, to encrease and multiply: that he which doth not mary, is as he that sheddeth blood: and as he that defaceth the image of God: and that he causeth Schecinah or the maiestie of God to depart from Israel: that whosoever lives without a wife, lives without goodnes, without joy without blessing, without ha­bitation, vvithout law, without wall, without peace, &. that such an one is no man, &c. that the commandement of taking a vvife is exceeding great, because they may not sell the book of the law, but for to learne the law, and for to get a wife: that this commandement lyes vpon a man when he is 18. yeares old: that he may not passe 20 vvithout a wife: the disciples of R. Is­mael say that vntill 20 yeares God stayes for a man that he may take a vvife: but if he passe 20 yeares without a wife, the holy blessed God saith, let the bones of that man be broken. R. Asher saith if he passe 20 yeares without a wife, the house of judgement is to compell him to mary. Onely they have an[Page 433]exception for students as ben Azzai that made the law his wife, &c. If a man have had a wife and Children by her in his youth, he must also as R. Iehoshua saith take one in his age: and so to prove that a man may not live a vvidower they alledge that saying of Solomon, Eccl. 11.6. If a man have liued vvith a vvife 10. yeares & she have brought him no Children, they say he is bound to put her away, that he may fulfill the commandement, encrease and multiply. Further, that a man is to take many wives to encrease and multiply: but the counsell of their wisest men is that a man should have but 4 wives that he may the better please them: that yet if they live in such places where the law allowes them to take but one wife (as herein Christendome) they are then to follow the cu­stome. Besides this as they have many canons touching ma­riage vnmeet to be mentioned, so they Eben Ezer in Ai­sure Biah, sig. 24. have allowance of some practises which are monstrous and against nature not to be named. And wo to them that fetch the exposition of Gods law from such practises as are recorded by these Rab­bines.

Againe, they teach that Maimony in Aisure Biah, c. 17. sect. 2. & 3. every Preist whether high Priest or other inferiour priest that takes one of the three women (ei­ther harlot, or divorced or polluted) and shall marie her, he is to be punished: but if he go in vnto her after the maner of an harlot, he is not to be punished: because it is sayd, he shall not take: vntill he take and mary her, &c. But if the high Priest go in vnto a widow (after the maner of a harlot) he is puni­shed once: if he mary her, he is to have double punishmēt, &c. They teach Ibidem cap. 3. also, that he which goes in vnto a deafe vvoman; to a mad woman: to a person that is Tomtom, i [...] in respect of certaine knowledge neither male nor female: to an Herma­phrodite that is both male and female, &c. that all these are free, if presumption be not added. Their other vaine traditions concerning women, wives and maydes are innumerable.

OF their false expositions of the eight commandement, there is also a great number. Their Thalmudique ca­nons[Page 434]require a man to restore the thing lost by an Israelite, but R. Moses mikkotsi SMG. in Asin. praec. 74. if they finde a thing lost by an heretique, an Epicure, an Ido­later and such as openly pollute the Sabath, they give men li­berty not to restore vnto them the thing lost by them, &c. If a Thalmud Sanhedrin, c. 8. fo. 72. theefe dig through and break into the house of a man and steale away his goods, they do not require restitution in this case as in other thefts, because the theefe herein adventured his life, and it had bene lawfull to have killed him if he had bene taken in the fact. And Choshen hamish­pat, in Ge­nibah, sig. 351. such a kind of excuse they have to free him that steales vpon the Sabath day. If a theefe Ibidem, sig. 350. steale a thing and sell it, and an other theef come and steale it: the first theef is to restore 4 or 5- fold: the second is required to restore double if he stole it after the owners thereof despayred to finde it: but if he stole it before they despayred to find it againe, then is he free from the double restitution, by their canons. They say, SMG, in Asin, praec. 71. if a man steale any thing from a gentile, from any that is not an Israelite, or if he steale the treasures of the sanctuary he is freed from restoring double, because it is sayd he shall restore double vnto his neighbour, &c. Touching receyving of almes, Ioreh dea. tract. Tse­dakah, sig. 253. their canons are, that a man which hath meate for two meales may not receive any thing from their Tamchavi, the common dish, or almes-basket: if a man have meate for fourteene mea­les, he may not receive any thing from their Kopheh, the com­mon purse or poore mans Boxe: if a man have two hundred peeces of that money, which they call Zuz, (commōly reckoned to be the fourth part of a shekel,) though he do not traffique with them: or if he have fifty of those peeces, and do traffique with them, then may he receyve no almes at all: if a man have two hundred of those peeces of money, wanting a peny or a dinar: though any would give him a thousand more of those same peeces at one time, behold he may then receyve them all: Or if a man have a house and much houshold stuffe, and have not these two hundred peeces of money, he may still receive & need not sell his houshold stuffe, though they be vessels of sil­ver & vessels of gold, &c.

AGainst the truth and lawfull vvitnessing thereof, taught in the 9^th. commandement; they bring divers glosses to pervert the same. They R. Moses mikkotsi in SMG. in Asin, prae­cep. 74. allow a man in many cases to break his word and his promise: and divers instances hereof are alled­ged by them, in such bargaines or agreements, wherein they have promised to give vnto an other more then he deserves, & then is convenient for him. VVhen many give testimony concerning one matter, if there be Choshe [...] hammish­pat in Eduth, sig. 36. & SMG, in Loim, praec. 213. one of the witnesses that be a Kinsman, or otherwise insufficient to beare witnesse; then they hold that the testimony of them all ceasseth, yea though they be an hunddred of them, yet their testimony is voyd. They hold Ibid. in Loim, praec. 214. also that it is not lawfull for a man to joyne in te­stimony with a wicked man, although the wicked man be wil­ling to witnesse the truth also. VVhen they Chosh. hammish­pat, tract. Eduth, sig. 36. examine wit­nesses apart and ask them whether they went to see that thing, or to be witnesses: they hold, he that answers, he went to be a wit­nesse makes the whole testimony vnlawfull: he that answers, he went to see, doth not preiudice the testimony. Moreover SMG. Loin, praec. 215. because it is sayd, the Fathers shall not be slaine for the chil­dren, nor the Children for the Fathers; they collect and conclu­de that fathers may not be put to death vpon the testimony of their Children: nor Children vpon the testimony of their Fathers. And many other such like canons they have concer­ning this matter.

COncerning the lust forbidden in the 10^th. commandement the more ancient Rabbines have denyed the same to be any transgression of Gods law as appeares Mat. 5.22 28. by our Saviours re­futation of their opinion therein: But divers of the Maimon. in Moreh Nebuchim chel. 3. perek. 34. & R. Mo­ses mikko. in Loin, 158. later Rabbines do acknowledge this concupiscence of the heart to be a sin and forbidden of God. The ancient Iew-doctours whom you vse most to commend, are herein most erroneous and greater corrupters of Gods law, then their successours. And how much more are we to reiect these Rabbinical traditions, when as the Rabbines themselves do begin to be weary and ashamed of them?

THirdly, as for those legal rites which (as you say) will not be well vnderstood without help of Rabbines especially in Exodus & Leviticus: The truth is that the Rabbines dote about nothing more then about them. This is evident by manifold examples: Among other legal Ordinances described in Leviti­cus, the first and the tenth day of the seventh moneth were ap­poynted to be kept holy, Lev. 23.24.27. Of these dayes thus say the Rabbines; R. Alphes in Rosch hasschanah Cap. 1. Fol. 303. Three bookes are opened in the beginning of the yeare, one schel Tsadikim gemurim, for those that are perfect­ly just: an other schel Reschaghnim gemurim, for those that are perfectly wicked: a third schel Benonijim, for the midle sort: The first sort are then presently written and sealed vnto life: the se­cond sort are presently written and sealed vnto death: the third sort are suspended and stand vntill the day of reconciliation, (for 10. dayes, from the first vnto the tenth day of the seventh moneth:) If in that meane time they do wel or merit, they are then vvritten into the book of life: if they do not merit, they are then written into the book of death. Herevpon they say, for ever a man must look to himself, when he is half pure, and half guilty: by one good work he may bring himself lecaph za­cuth, into the state of purity; and by one transgression he may bring himself lecaph chobah, into the state of guiltines and be cursed for ever. Therfore they exhort to seek the Lord while he may be found, that is, the 10 dayes betwixt the beginning of the yeare, & the day of reconciliation. The schoole of Schammai R. Al­phes, ibid. Fol. 304. ma­kes the same distinction of persons for the day of judgement, & saith of the third sort, the midle kinde, that being layd in the balance they go downe to hell: then they cry and come vp againe: and for proofe of this their going downe to hel for a while, they alledge divers scriptures, viz. Zach. 13.9. 1 Sam. 2.6. Ps. 116.1, &c. But the schoole of Hillel saith further of that third sort: if they be of the sinners of Israel they shall be twelve moneths in Hell, and after that be delivered: but as for here­tiques, apostates, &c. those go downe to hel for evermore. Againe where as God commanded in the levitical ordinances,[Page 437]that there should be drink offrings of wine with certaine other sacrifices; with these do the Rabbines teach drink offrings with vvater to be vsed at the feast of Tabernacles. The Maso­rites for a note thereof, set this signe Masorah ketamah on Numb. 29. 19. [...]. Elias Levita expounding this mark shewes Masoreth hammaso­reth, in schibre Luchoth, sive in fragmentis Ta­bularum. that by the three numeral let­ters in Bûz are noted the second, sixt, and seventh dayes in the feast of Tabernacles, where in the description of the drink of­frings for those three dayes, there is written in the Hebrew for the second day niscehem with mem: for the sixt nesaceha with jod before the affix, and for the seventh day cemishpatam with mem, these three last letters yeelding the word maijm which signi­fyeth waters herevpon they collect and conclude that they had drink-offrings of water for those three dayes as well as drink offrings of vvine, for the other 5. dayes of that feast which in their description have still niscah, a drink offring without addi­tion of jod or mem, Numb. 29.16.—38. And this observation is also recorded in their Talmud from Taanith, c. 1. Fo. 2. R. Iehudah ben Bathirah, & from R. Akiba. If these be just and true expositions, who could have found them out or wel vnderstood them without help of Rabbines?

Againe, the observation of the Sabath is often commanded in Exodus and often in Leviticus: and see how wel they record the externall practise thereof in the common wealth of Israel: and what cause you have vpon such records to cōmend their expo­sitions vnto vs. They teach vs that it is a principall duety of the Sabath to make good cheare vpon that day: and to keep 3 feasts in the same: at the beginning, middle & end therof. Thalmud in Sabath c. 16. f. 118 R. Iose bles­sing himself saith, let my portion be vvith them that keep the three banquets of the Sabath. This they say is, Esa. 58.13 to call the Sa­bath a delight. i. Oneg. R. Iehudah, saith this Oneg or delight, Thalmud ibid. is to have tartes, great fishes, and heads of garlick. To those that thus delight themselves on the Sabath, they apply that saying of David, delight thyself in the Lord, and he shall give thee thine hearts desire, ps. 37.4. And for confirmation of this they tell vs many strange stories: Thalm. ibid. f. 119. R. Chaia telles of the housholder that had a[Page 438]golden table with sixteene silver chaynes affixed therevnto, which sixteene men could scarsely cary; also that it was furni­shed with dishes, spoones, trenchers, pots, &c. & all this given him of God, because whensoever he found a good fat beast, he kept the same to honour the Sabath withall, by making good cheare. And because the word Oneg, or delight, in Esa. 58. doth want the letter vau, the numeral letter which standeth for six: hence they collect that they ought not to continue fa­sting on the Sabath above six houres: And for this they have Arba Tu­rim in O­rach cha­jim, in Sa­bath, sig. 288. a Canon requiring great care herein least the delight of the Sabath should be violated; that they must make hast to end their prayers and service before midday, that they may then keep the second feast of the Sabath, &c. As for the works for­bidden on the Sabath, they make them of two sorts, Aboth me­lacoth, Thalmud Tract. de Sabb. & Ioa. Buxt. in Synag. Iudaic. c. 11 & Toledoth melacoth, that is, Father or head workes, and the generations proceeding from them and both sorts vnder great penalty are condemned by them: The head workes they reduce vnto 39. artickles: the ofspring derived from these are a huge number. A head work forbidden is, to plow or till the ground: vnder this article they condemne all digging, filling of ditches, watring of herbes, &c. Therfore their Rabbines permit men to sprinckle, their houses or chambers vvith vvater, that the dust be not raysed, but forbid men to sweep with besomes: least in sweeping any clefts or holes like vnto litle ditches should be filled vvith dust. A work forbidden is, cutting downe of corne, and reaping: vnder this article they comprise all pluc­king of apples, dates, figges, gathering of beries. And therfore they permit men to eat apples or other fruits, if they will put their mouthes vnto them as they hang vpon the tree: but with the hand to pluck away an apple from the tree or berie from the bush, that they vtterly condemne. Sowing corne on the Sabath is a head work forbidden: but vnder this also, they forbid men in giving of corne to hennes or the like creatures, to cast any more graines of corne vnto them then they vvill be sure to eate: for if any graines lighting vpon the earth where the raine[Page 439]falles, should hap to spring and grow, this should then prove a great sin, like to that of the husbandman that sowes his field on the Sabath day. To beare a burden vpon the Sabath is a capitall sin: and herevpon they forbid men to weare pattins vpon the Sabath, as the maner of some is that are to walk through myerie and foule places: their reason is, though these seeme to cary a man: yet indeed he beares the burden of them when he lifts vp his feete and goes with them.

Killing of beasts by butchers is vnlawfull on the Sabath: ac­cordingly they teach that if a flea be found leaping on the earth or on clothes it is not lawfull to take it on the Sabath, but if the flea bite, then it is lawfull to take it to remoove it and cast it away, but not to kill it: but if it be a lowse that may be killed. Yet on the cōtrary side R. Eliezer teacheth that vvhosoever kills a lowse vpon the Sabath, doth as much as if he should kill a Camell. And herevpon touching the hunting of a flea there growes a great and subtile dispute among the Thalmudistes. The workes of artificers in their ordinary trades and callings being forbidden: thence they Sebastian. Munster in Mat. 15. say, we may not blow the fire with bellowes on the Sabath, because it representeth the vvork of an artificer; but through a hollow reed or cane men may lawfully do it. And in making a fire, great care is to be vsed that the stickes be not so layd, that they should cary shew of a building: That vvere vnlawfull, like the building of a house on the Sabath. Moreover there is great Thalmud in Betsah, or treat. of the egge. c. 1. fol 1. controversy betwixt the schoole of Hillel and Schammai touching the egge that is layd vpon a a good day. And some of them Seb. Mūst. in Mat. 15. say, that it is vnlaw­full to touch an egge that is layd vpon a good day, and conse­quently that it is much more vnlawfull to eat the same: yea if they be vncertaine vvhen the egge vvas layd and do but doubt whether it is layd on a good day or on a common day that it is then vnlawfull to be eaten: yea if such an egge be layd among a thousand other egges, that they cannot know it from the rest, that then they all become vnlawfull. Thus do the Rabbines record the externall practise of Moses ordinances in the com­mon [Page 440]wealth of Israel: thus do they help vs to vnderstand the observation of the Sabath and other legal rites: There is as much assurance of truth and right in these traditions as in others that you alledge from them: and I desire the reader to excuse me in the rehearsall of them, because the knowledge hereof helpes to refute your presumptuous assertion touching the help to be receaved from them. VVhen they have Thalmud de Sabb. c. 16. f. 119 & Arba Turim in Orach Chajim trac. Schab fig. 262. prayed diligently on the Sabath, and in speciall have vttred that verse, Then the heaven and the earth were finished & all the hoste of them: Gen. 2.1. The Rabbines tell vs, that then there be two Angelles one good, the other evill, which bring them home to their hou­ses, and laying their hands vpon their head, do say, Behold, this coale hath touched thy lippes; thine iniquity shalbe taken away and thy sin purged. R. Iose saith, that there be two Angelles, the one good, the other evill, which every Sabath day in the evening do lead ech man from the Synagogue to their house: where if these Angelles do finde the Sabath-candle burning, the table spread, and the bed prepared, then the good Angel sayth; God grant, that the Sabath following, all things may be in this house so as now they are, wherevnto the evill Angell is constrayned to say Amen, whether he will or not. On the contrary, if these two Angelles coming to the house, do finde the former things vnprepared, then the evill Angell saith, let all things be in this house the next Sabath, as now they are: wherevnto the good Angell is compelled to say Amen, whether he will or not. The Rabbines say it is impossible for Christians and others to keep the Sabath as the Iewes do, because they want a soule which the Iewes have more then they. By vertue of this superfluous soule, they say that the heart of the Iewes is enlarged to reioyce and to be glad and hereby they banish all cares and troubles out of their breasts, and so keep the rest of the Sabath. This Thalmud in Betsah c. 2. fol. 16 & Thal­mud in Taanith c. 4. fol. 27 soule as R. Simeon ben Lakish affirmeth is given them every week at the beginning of the Sabath and taken away at the end of the Sabath againe. This they also labour to prove by the scriptures, from the word of Moses, Exo. 31.17, and in the seventh [Page 441] day he rested and was refreshed; schabbath vaijnnaphesch. VVhere­as the men of the station appoynted 4. fastes in the week, to wit, on the, second, third, fourth, and fift dayes: on the second day for them that went downe to the Sea; on the third, for them that travelled in the wildernes: on the fourth, for litle children that the squinancie should not fall on them; on the fift, for women great with Childe, and for nurses that they should not let their sucklings fall: on the evening of the Sabath they fasted not, for honour of the Sabath, and much less vpon the Sabath it self: but on the first of the week: what is the reason? R. Sa­muel bar Nachmani saith, because that day is the third after their affliction; Resh Lakish saith, because of neshamah iattirah, the re­dundant Soule: for Resch Lakish saith, a redundant soule is givē to man in the beginning of the Sabath and taken away in the going out of the Sabath, as it is sayd, schabbath vaijnnaphesch: streightway as he hath kept the Sabath that soule departeth or is lost. For this losse no marvel if they fasted the next day of the week. Againe, the Rabbines teach, that vpon the Sabath day the Soules in hell do rest from their torment: and their fire that vses to burne them all the week, ceasseth. They Thalmud in Sanhe­drin, c. 7. fol. 65. say, that Turnus Rophus demanding what the Sabath day was above other dayes, R. Akiba answered him, that the excellency thereof above other dayes was proved by three things, by the river Sambation: by them that had familiar spirits: by his Fathers se­pulchre, where the smoke did not ascend vpon the Sabath: And the Rabbinique Gloss. on Talm. ibid. scholiast on the same place declares, how that river Sambation though it flow and run violently all the week yet rests on the Sabath day: how the spirits are not raysed on the Sabath day: how the soules in hell tormented and burned all the other dayes of the yeare, do yet rest on the Sabath: and that so accordingly the soule of this Turnus his Father being in hell, and the smoke of his burning ascending through his grave on other dayes, did yet ceasse on the Sabath. VVhen the Iewes have ended their prayers & concluded the Sabath, then comes an evill Angel called Dumah which commands them to re­turne[Page 442]vnto their torment. Ioa. Buxt. Synag. Iu­daic. p. 253 Herevpon it is an ordinance & rite amōg the Iews that they may not quite empty any vessels of the water in thē vpō the Sabath, but alvvayes to leave some in, least those miserable soules that are come out of hel for the space of the Sabath, should any where vvant vvater to coole and re­fresh themselves withall. And a thousand such like vaine observations are reteyned among them. On this maner (M^r. Ainsworth) do your ancient and later Iewes record the exter­nall practises of Moses ordinances: so that it is manifestly true which one sayd, Buxt. ibid. p. 36. it doth as well become the Iew-doctours to ex­pound the holy scripture, as it doth a wild bore to dig a vineyard.

Fourthly, To come yet neerer vnto you, tel vs what one legal rite there is vvhich could not be well vnderstood without the Rabbines exposition alledged by you in any part of your an­notations: Name one if you can: Nay even such Iewish re­cords and expositions, as you yourself do pick out and present vnto vs as more worthy to be remembred then others: with which also you do adorne your book & paynt the face of your annotations: even those also are so full of notorious absurdi­ties, presumptions without scripture and apparant pervertings of the same, that by them it may easily be discerned what litle reason or warrant you had to say, that many of those legal rites especially in Exodus and Leviticus, will not be wel vnderstood with­out the help of the Rabbines. For example,

Touching the divers gestures in the worship of God, you Annot. on Exo. 4.31. record, that the Hebrew-doctours in the Zohar do help vs thus to vnderstand them: that the bending of the head, with the face toward the ground, was for to escape judgement and the bowing of themselves (or worshipping,) was for to obtaine mercy: and that the bending of the head was before the worshipping: according to the mysterie of the sin offring before the burnt offring. To illustrate this vaine distinction you alledge divers places of scripture to shew the order of the sin-offring & burnt-offring: you might have done better to have alledged as many in refutation of this Zohar. Touching other externall practises in the Iewes com­mon[Page 443]wealth: you tell vs from the Rabbinicall records, Annot. on Exo. 21.19. He that kicked his neighbour with his foote, payd five shekels: he that smote him with his thigh, payd three shekels: he that bent his fist and smote him, payd thirteen shekels: if he smote him with the palme of his hand one shekel, &c. Touching the neighbours gored Ox, you Ibid. on vers. 35. note that the Hebrew doctours take it strictly and say. If an Israelites Oxe push an Ox sanctified (vnto God:) or an Oxe that is sanctifyed do push an Israelites oxe: he is not bound to pay (by this law;) for it is sayd his neighbours Oxe. Touching the law of fire kindled in stacks of corne, you On Exo. 22.16. note, that the Hebrew Doctours explayn thus: One brings fyre, an other after brings wood: he that brings the wood is bound to pay. One brings wood, and then an other brings fyre: now he that brings the fire is bound to pay. If one come & make the flame, then he is bound to pay, &c. Touching the kinde of vsury, you Ibid. on vers. 25. shew vs this their exposition: It is vnlawfull to take vsurie before or after. As, one intending to borrow of a man, sends him a gift, to the end that he may lend vnto him: this is vsurie afore­hand. Or, he hath borowed of a man, and payd him againe: and sends him a gift, for his money which he had of him for nought: this is after vsurie. Who so boroweth of his neighbour, and was not wont in former time to salute him first: it is vnlawfull for him to salute him first, (& I need not to say to praise him:) for it is written, Vsurie of any word (or thing) Deut. 23.19. though they be but words they are vnlawfull. Likewise it is vnlawfull for the borower to learne his leder to read, &c. all the while his money is in his hand, if he were not wont to do it be­fore: as it is sayd, Vsurie of any thing: And againe a litle after in the same place. He that lends vnto his neighbour, may not reteyne his servant to do work for him, although the servant sit still and hath nothing to doe, &c. Touching the law of first fruits, you Ibid. on vers. 29. note that the Hebrew canons say, They bring no first-fruits but of seven things, viz. of wheat, and of barley, and of grapes, and of figs, and of pomgranates, and of olives and of dates. And if one bring other be­sides these seven kindes, they are not sanctifyed. They bring no first fruits of liquors, save of olives and grapes: if a man bring other li­quors they are not receyved of him. There is no measure of first fruits [Page 444] set by the law: but by the Doctours a man must separate one of sixtie. If the well vnderstanding of the legal rites do consist in such ex­plications and interpretations as these: then will I yeeld vnto you that the ordinances of Moses will not be well vnderstood without the Rabbinicall records, as you would have it: I think no man alive would have arrived vnto these profound deter­minatiōs, nor ever have light vpon these expositions, except he had plowed with the Iewes heifer of the Thalmud. Touching the precept of keeping men farr from false matters, you Annot on Exo. 23.7. note, that from thēce the Iewes have a rule, A iudge that knoweth of his fellow, that he is a violent extortioner or a wicked man, it is vnlawful to be ioyned in society with him, as it is written from a word of falshood thou shalt be farr. And so they in Ierusalem, that had a clear conscience were wont to doe: they sate not in judgement, till they knew who should sit; nor sealed any writing, til they knevv who should seale it with them, &c. If this rule were sound, then would it help much to the establishing of your separation and not onely of it: but of a further then you, I thinke, will maintaine. Touching the fruits of the seventh yeare, you Ibid. on vers. 11. note how it is shewed by the Hebrew records, that whatsoe­ver was properly mans meat, as wheat, figges, grapes and the like: they might not make of them medicine,, plaisters &c though for mans vse because it is sayd, To you for meat, Lev. 25.6. & not for medicine, &c. A number of these vaine traditions I observed before in set­ting downe your first scādall in allegatiō of the Thalmudists & many more such like might be also noted, wherein it may ap­peare how well the Rabbines vnderstood the external practise of the legall rites: yea I may justly say of these their expositions as yourself do of the Answer to Iohn Ains. p. 65. popes determinations. VVhereas men might have some good measure of light in these mysteries, by the plaine scriptures it is come to passe by these Rabbines and Thalmudique glosses, interpretations, comments, &c. that darknes and grosse darknes hath covered many people, who if they had never read any thing, but the book of God, mought have seen much more clearely, through his grace: P. 66. 67. Their ex­positiōs [Page 445]do often times as wel clear the truth, as a cloud before the sun. Yea even the plainest places, which in holy writ are as bright as noone day; these Thalmudists have enveloped with Egyptian darknes. Their expositions do illustrate the scrip­tures, as the smoke of the pit did the Sun and the aier Apo. 9.2. So far wide are you, in saying that many legall rites vvill not be well vnderstood without their help. You once Ibid. p. 21. sayd well: The scriptures are not so bare and naked as to need the raggs of mens inventions to array them. VVhy do you now then yourself so plod and labour to aray them with the mensturous rags of the Rabbines?

Fiftly, where as you Preface to annot. on Gen. say further: By their records also, many particulars about the Passeover, which Christ kept, Mat. 26. the phy­lacteries which the Pharisees wore, Mat. 23. and other things men­tioned in the Evangelists, will much be cleared: whereof see the an­notations on Exo. 12, & Exo. 13.9. Even these more speciall in­stances chosen out by you, do also plainely witnesse against you that the Thalmudique traditions do not so much cleare as dar­ken and obscure the ordinances of God; and the story of the scriptures: As for your annotations on Exo. 12. touching their keeping of the passeover, which you desire vs to see: there vve see a number of superstitious traditions related by you, but not reproved by you as was meete: you Annot. on Exo. 12.8. tell vs of their sauce charo­seth a memoriall of the clay wherein they wrought in Egipt: you note the 4. Cups of wine which every man and woman was bound to drink that night vvithout faile: you note the measure of ech cup contayning a quarter of a log, so much as an egge & a half: you note the severall blessings to be made for every cup by itself: you note their tradition of vvashing their hands twise that night, vvhereas other nights they do it but once: and their blessing for the vvashing of hands: that all other nights, they eate either sitting or lying: but this night; lying onely: you make relation also of a fift cup and the great hymn, that vvas sayd for it, viz. the psalme 136. But that they are not bound to this cup as to the foure former cups. And in fine, having re­lated [Page 446]these and some other of their traditions, you say further; These observations of the Iewes whiles their common wealth stood, & to this day: may give light to some particulars in the passeover that Christ kept: as why they lay downe, one leaning on an others bosome, Ioh. 13.23. (a signe of rest and security) and stood not as at the first passeover, neither sate on high as we vse. Why Christ rose from sup­per, and washed and sate downe againe, Ioh. 13.4.5.12. Why he blessed or gave thanks for the bread apart, and for the cup (or wine) apart, Mark. 14.22.23, and why it is sayd, he took the cup after supper, Luk. 22.20. also concerning the Hymne which they sung at the end, Mat. 26.30, &c. But vve are here to consider, that 1. It is vncertaine vvhether these vvere the observations of the Ievves vvhiles their common vvealth stood: The records of the Rabbines from whose mouth you speak, are full of lyes, fictions, contradictions even for matters of fact and practise: and even for these particular observations here mentioned by you: if you deny it, I can bring you plentifull proof thereof: And how great folly is it, to stuff our expositions of the scripture with such things as the con­science can not be assured of the truth thereof? 2. Suppose the observations of the Iewes before Christe were such as you in particular do relate: how vnworthily do you apply his holy in­stitution vnto their vaine inventions? Do you not make Christe Iesus guilty of their superstitions and presumptuous ad­ditions vnto the ordinance of God, as though framed him­self vnto their vnlawfull practises and followed the same? The light you boast of, is darknes, and not light. These things which the Rabbines record are not according to the law and the testi­monie: & whiles they speak not according to that word, vvhat light Esa. 8.20 is in them? The maner of Christs sitting downe with lea­ning vpō one an others bosome, was according to the cōmō & ordinary maner of their sitting downe to meate at those times as appeareth by the vse of the Mat. 9.10, & 22,10.11. & 26.7. Mark. 16.14. Luk. 7 37. & 22.27. like phrase serving to describe the same: and therfore was directly contrary to the superstition of the Iewes, that all other nights did eat sitting or lying, that[Page 447]night lying onely: and therfore a superstitious bondage.. As for Christs rising from supper to vvash his disciples feet: what cōmunity is there betwixt it & the superstitious hand-washing of the Iewes? If our Saviour Mat. 15.2, &c. had no regard of the pharisaicall washing of hands at other times; much lesse had he regard to this invention in the worship of God and celebration of this sacrament: yea it is impiety to think that he followed their fashion either in this or in any of the like traditions. 3. The observations of the Iewes in keeping their passeover, according to the records of the Rabbines are ten times more then these that you have repeated: and they are of like nature, of like war­rant and authoritye, even from their owne braines: you might as vvel have repeated them also: as namely, The mysterie of the Arba Tu­rim in Orach Chajim, sig. 473, &c three cakes covered betwixt two napkins in a dish; one which was highest representing the high Priest: the middle most re­presenting the tribe of Levi: & the lowest representing the whole people of Israel: a mysterie as worthy to be noted as that which you mention of the 4. cups, &c. You might as wel have related the mysterie of their quishions then sometimes leaned vpon, sometimes not: their hiding of a peece of a cake vnder a napkin, to signify how their elders coming out of Egipt caried their dough vpon their shoulders bound in clothes, &c. Some other of these traditions I noted before, in describing their Idol-temple; and many more if need require may be brought forth for a testimony, how far they were from the right exter­nall practise of Moses his ordinances. As for your notes vpon that Annot. on Exo. 13 9. other place, which you send vs to look vpon tou­ching the Phylacteries: 1. vve finde there so much supersti­tion and vanitie recorded by yourself out of the Rabbines tou­ching the maner, order, time and fruit of them, as may justly serve to reprove your owne assertion, touching the necessary help of such recorders: It is wonder, that you beholding and considering their grosse corrupting of Moses ordinances in the externall practise thereof, are not yet ashamed to affirme that many legall rites will not be well vnderstood without their[Page 448]help. [...] I finde, by comparing your notes with the Iewes re­cords, that you do yet omit the Arba Tu­rim in Orach Chaijm, trac. tephil. sig. 25, &c. greatest part of the most super­stitious observations which those magical Rabbines and char­mers do record touching those phylacteries: as namely, the qualitie of the parchment whereon they wrote the sentences of scripture; the colour of the ynk, and the matter of the ynk whe­rewith they were written: the colour of the lether into which they were put: the qualitie of the beast of whose skin that lether was made; the quality & cōdition of the mā that must kill that beast: The condition of the Tanner that must dresse that lether the qualitie of those persons that might weare those phylacte­ries; the qualitie of the place where they must be kept when they were layd aside: the maner of their penance and fasting if they had let them fall to the ground: the curious ^x maner of the knots they make in tying and binding them, so that the let­ters of the vvord schaddai, which is one of the names of God be represented and figured out therein. These and many other such things they Thalmud in Bera­choth cap. 1. p. 7. hold to be divine traditions delivered of God vnto Moses in mount Sinai when the Lord shewed his hinder parts vnto him. If Christian men did see the volumes of dotages which the Thalmudists have written touching these phylacteries, they might thereby learne to beware of following you to seek the well vnderstanding of Gods ordinances from such blinde guides: But this I observe throughout your allegatiō of the Rabbines that to win the more credit vnto your owne notes, you conceale the grossest absurdities of them, like the de­ceitfull merchant that to vent his wares conceales the greatest faults thereof: Thus, the simple may be deceyved by you both. 3, that the place of the Evangelists Mat. 23, touching the phy­lacteries which the Pharisees vvore, should much be cleared by these Rabbinical records, as you pretend, it is but a bare asser­tion. VVherein is the text cleared? In what poynt may we better vnderstand the words of our Saviour? And what is it in the rebuke of the pharisees which we could not as clearely vn­derstand, without help of the Rabbines? vve may not measure [Page 449]nor Judge of the Pharisaical traditiōs observed in Christs time, by the records of the Rabbines vvhom you alledge: because the Thalmudique traditions recorded by these Rabbines are many of them of later invention, and far different from the traditions observed heretofore in Christs time. For vvhereas Mat. 12.11, & Luk. 14.5. the Pha­risees of old, if a sheep, ox or asse fell into a pit vpon the Sabath day, would allow the same straighway to be lift vp & taken out on the Sabath; the Thalmud de Sabbat. c. 18. p. 128. Thalmud allovves it not, but onely allowes meat to be given vnto the beast in the vvater; or if the water be deep, that bottles of stravv or such like things be put vnder the beast to save it from drovvning. R. Iulius Otto a Ievv converted vnto Christianisme, in his book entitled the Gali. Ra­zia lib. 1. c. 13. revelation of secrets shevves many parables recorded in the Thalmud, vvhich the Rabbines (as it seemes) have had out of the Gospel, though corruptly set downe by them: for how it can be shewed, that Christe hath taken ought out the Thalmud, which was compiled long after his death, and stuffed with new invented traditions of the infidel and reprobate Rabbines, accursed for reiecting of the sonne of God; And what is the Thalmud but even the black darknes, and the Mat. 8.12 vtter darknes into which the Iewes are now cast? And what light is to be expected from such a hellish dungeon, where we may see the Rabbines, sitting fast bound in the chaynes of ignorance, superstition, infidelity and blasphemy? How dare you say, that some parts of the scrip­ture will not be well vnderstood: vnless we become schollers in that accursed schoole?

Sixthly, how can we expect any great light from the exposi­tions of the Rabbines, when as they professe that they may not commit the secrets of their law vnto vs: yea they make it mat­ter of death and condemnation to reveale the same vnto vs; that for such Elias, Le­vita Masor. hammasor. praefat [...] cause they should go downe to hell with greefe, and be devoured with the fire that is not blowne. They may not teach them but onely to Israelites, and those also having the five conditions which they observe from Esa. 2. And fur­ther as your Rambam or Maimony saith, when they do teach the [Page 450]Israelites so qualifyed, yet it must not be by writing, Morch nebuchim chel. 3. per. 1. ex edit. Iustinian. but from mouth to mouth. Or at least if they expoūd the secrets of their law in writing, it must be so obscurely and darkely that none but their owne Schollers and frends can vnderstand: and so Mai­mony in the same place professeth vnto his speciall frend & schol­ler touching his owne writing to him: as Aristotle once sayd of his writings, vnto Alexander; that they were to be vnderstood of the onely that had bene hearers of him. Hence it is that in the Iewish writings there are many ambiguities: and many things spoken according to receyved opinions, when they have yet an other meaning [...] Maimony in Misneh (as he is Annot. on Gen. 1.17. alledged by you) teaches that there be 9 spheres, namely, one for ech of the seven planets, one that hath in it all the other starres which are seene in the firmament: and a ninth sphere which turneth about every day from east to west, &c. But in other later writings, he Mo. ne­buch. chel. 2. perek. 10, & 11. laboureth at large to shew according to the demōstrations of Abubacus that there are but foure spheres, to wit, the sphere of the fixed starres; one sphere for five planets: the sphere of the Sun: and the sphere of the Moone; And these according to the number of the elemēts: that the sphere of the moone moveth the element of water, that the sphere of the Sun moveth the elemēt of fire: that the sphere of the five planets mooveth the ayer: & that the multitude & varietie of their motions in that sphere in their re­trogradatiōs, progressions & stations causeth the change of the ayre and wether: that the sphere of the fixed starres, changeth the earth, &c. These things he seekes to illustrate by the ladder on which the Angelles ascended and discended: by the 4. stepps of that ladder, and the 4. Angelles, two ascending and two dis­cending and meeting together vpon one step, &c. likewise by the 4 Chariots in Zacharie, coming out from betwixt the mountaines of brasse, &c. Hereby it appeares what vncertainty there is in such writings where they do purposely obscure and hide their meanings: like charmers they do obscurely Esa. 29.4. mumble and whisper out of the dust: and their talke is as of one that hath the spirit of divination, a hollow voyce, loth to be heard, or [Page 451]vnderstood. A man may say of the Rabbines mystical do­ctrine, as themselves do write of Moses his sepulchre, which they R. Solom. on Deut. 34.6. reckon for one of those ten things which they say were crea­ted in the beginning of the world, in the evening of the Sabath on the sixt day: of this sepulchre they Isaak ben Arama in Akedath Isaak, por­tâ, 105. write whē some wēt to see it: when they stood above in a high place, they saw it as if it were below: vvhen they stood below, they saw it as if it were above: when this company devided themselves, half of them that went below saw it over against them that vvere above: and the other half that stood above savv it as if it vvere over against them belovv. So doth the meaning of the Rabbines vanish and fly avvay from them that seek after some of their myste­ries: To follovv after them is to grasp after a shadovv.

Lastly, if it were true vvhich the Rabbines and your Mai­mony in speciall doth vvrite touching the cause of prophecy ceassing, and the spirit of vnderstanding vvithdravvne from men, then should there be no reason to seek the right vnder­standing of the scriptures from them. Maimony Moreh nebuchim chelek. 2. perek. 37. records that the cause is affliction and greefe: because the imaginative fa­culty is vveakned thereby: that the spirit of prophecy rests not vpon an afflicted sorovvfull man: that prophecy is taken avvay in the time of anger & anguish: that therfore Iaacob prophecied not all the dayes of his sorovv because his imaginative povver laboured about mourning for Ioseph: that prophecy rested not on Moses after the sending of the spies as it did before, vntill all that generation vvas consumed: because he vvas greeved for their evilles, &c. that this sorovv and greefe is the next cause of prophecy departing in time of captivitie and dispersion, &c. that this is it vvhich vvas sayd by the prophet they shalbe disper­sed or scattred, to seek the word of the Lord and shall not finde it: & againe, Their King and their prince is among the nations, there is no law, neither have the prophets found out the prophecy of the Lord. So Kimchi Commēt. on Ps. 3.5, expounds the vvords of David, that he lay downe and slept, viz. vvhen by Cushi he heard the sorovvfull tidings: that then the spirit of prophecy ceased in him, because it rests not [Page 452]on a sorowfull person: that when Nathan came to him with good and joyfull matter, then he awoke and rose againe, then the spirit came againe vnto him. Thus their owne words and wri­tings are against thēselves: & according to the same, they being now scattred abroad, and their present dispersion being a most greevous captivitie vnto them, as they every where call it, the law is not among them, the word of God is not to be found among them: The spirit of the holy prophets and of good vn­derstanding is departed from them: And therfore their help to vnderstand the ordinances of Moses should not be thought so necessary as you vvould perswade vs.

YOur seventh errour and scandall in alledging the Rabbines is; that you approve and justify their presumptuous expositions of Moses, which they vainely and boldly affirme vvithout the vvar­rāt of the scripture. It was great presumption in you to say that many legal rites could not be well vnderstood with­out their help: yea although their expositions had bene good and sound: for other men endued with the spirit of vvise­dome might have brought in like maner as good and sound expositions as they: but when you justify their rotten and vn­sound traditions, this is an other evill. To give instance in such an exposition as you do much insist vpon, and describe largely with tables, as being a flourishing ornament of your annotations; Touching the names of the tribes engraven vpon the stones, according to their birthes; you expound it Annot. on Exo. 28.10. or gene­rations by their mothers: first all Leahs Children, (as Moses himself reckoneth them Exo. 1. vers. 2.3.) and then the other mothers Children and Rachels last: as shall after be more fully shewed, in their several stones; vers. 17, &c. This is a mere presuming to vnderstand above that vvhich is vvritten, contrary to that reverence and sobriety vvhich God requires: for 1, who hath told you or what [Page 453] Bath-kol hath rung it in your eares, that all Leahs Children were first in the stones according to their naming in Exod. 1. rather then according to the reckoning which Moses himself makes of them by their birthes Gen. 29. & 30. Secondly, if you will have all Leahs Children togather, though some of them by birth vvere yonger then the sonnes of the handmayds, as in Exod 1. VVhy do you not in like maner set Benjamin before the sonnes of the handmayds as in the same place is done Exod. 1.3.4. which gives as much vvarrant for one as for the other?

But while scripture fayles you, you bring in Maimony for your help, to give some authoritie & shew vnto your exposition, & say; Of this also Maimony writeth, impl. of sanct. c. 9. s. 9. He set on ech shoulder, a Beryll stone, fouresquare, embossed in gold: and he graved on the two stones, the names of the tribes, six on one stone, & six on an other, according to their birthes: & they wrote Iosephs name Ihoseph (as he is written in psal. 81.6.) So there were 25. letters on the one stone and 25. on the other. And the stone whereon Reuben was written, was on the right shoulder: and the stone that Simeon was written on, was on the left, after the maner here set downe.

Touching this testimony and table of Maimony, I answer:

[Page 454]First, it is composed of many presumptions without warrāt of scripture: and namely, these, 1. That Iosephs name in this place should be vvritten with H, and withall such a distribution of their names that ech of the stones might have just 25 letters vpon them: a cabalisticall fancy: 2, that Symeon was written on the left shoulder as in the table: and not with Reuben on the same stone: as also the separating of Ioseph and Benidmin & not setting them on the same stone: and some other of them in like maner also: 3. The vnequall setting of the handmayds Chil­dren in the middes neither perfectly according to the time of their birth whiles Issachar and Zebulunare set before Dan and Naphtan nor according to the dignity of the Mothers, while Rachels sonnes are placed after the handmayds: 4, the placing of Naphtali before Dan his elder brother, being both sonnes of the same mother, of Bilhah the handmayde: In all these your Rambam Col. 2.18 hath vniustly advanced himself in those things which he never saw, rashly puft vp of the minde of his flesh, & was not taught of God in the scriptures. Such curious and light bladders of presumption blowne vp with the breath of blinde and infidel Rabbines ought not to be admitted of you, nei­ther are they to be tolerated of any Christians.

Secondly, to come vnto the Rabbines themselves if any weight vvere in them, they also in this matter are rather against you then for you; though all of them to lay them vpon the ba­lance are lighter then vanitie: 1. R. Solomon Iarchi more an­cient then your Maimony, sets downe an other order of their names in his exposition of this place: he Cōment. on Exo. 28 10. explaneth, according to their birthes: according to the order wherin they were borne, Reubē, Symeon, Levi and Iudah, Dan and Naphtali vpon one stone: & vpon the second Gad and Asher, Issachar and Zebulun, Ioseph & Bonia­min full (that is, written with two jods) because so he is written in the Gen. 35.18. place of his birth, 25 letters vpon ech stone: after the maner here set downe. [Page 455]

This exposition of R. Solomon though it have a vaine respect to the equal number of letters on ech stone, yet is it far more agreeable to the simplicity of the scriptures then that of Mai­mony, being free from those 4. vnwarrantable presumptions delivered by him. VVhy do you take the worse and leave the better? 2. R. Moses Kotsensis Sepher mitsvoth haggadol. trac. vessels of sanct. praecept. affirmat. 173. also as he relates the exposition of Maimony, so doth he also set downe the interpretation of R. Solomon and doth not determine the ordering of the stones by Maimony to be more just and vvarrantable, then the order de­clared by Iarchi. 3. VVhen there is speech in the Thalmud of the distribution of the 12. tribes, 6 vpon mount Gerizim to blesse and 6 vpon mount Ebal to curse: it is thus recorded there Thalmud in Sotah cap. 7. f. 36. R. Cahana saith, as they are divided here, so were they divided in the stones of the Ephod, &c. Now the division of them vpon the two mountaines was thus: on Gerizim stood, Deut. 27 12.13. Simeon, Levi, Iu­dah, Issachar, Ioseph, Beniamin: on Ebal stood, Reuben, Gad, Asher, Zebulun, Dan & Naphtali: This order of the two [...]les contra­dicts your order of the two stones: Againe in the same next of the Thalmud it is noted that the names of he tribes vpon the second stone were according to their birthes, but not on the first, be­cause Iudah was there placed formost. Thus they expounded [Page 456]Exod. 28.18. referring those vvords, according to their birthes, vnto the latter clause of the verse onely, and not vnto the for­mer part. Thalmud. in Sotah c. 7. Fol. 36. A. B. 4, in the same [...] tractate it is recorded that R. Ha­mina the sonne of Gamaliel sayd, the names of the tribes are not di­stributed in the st [...] of the Ephod accor [...]g to the order of the di­stribution in the book of numbers, but according to the order in the book of Exod. to wit, the sonnes of Loah according to their order: the sonnes of Rachel one of this side an other of that: and the sonnes of the handmaydes in the middes. This testimonie is very corruptly and imperfectly Adverti­sement. of corruptiōs N. 1. alledged by M^r. Br [...]n, and yet after he hath perverted the same, he saith vainely, this note of the Thal­mud endeth this [...]sie: and again in the margine he poynts at it and calles it, an exquisite note for a translatour: vvhereas if there be any weight in that testimonie (as there is not, it being a mere presumptiō) hē doth it plainely refute both his opiniō, & yours that without judgement follow him too much, in this matter of ordering the stones: for if the sonnes of the hand­maydes were placed in the middes betwixt the sonnes of Rachel as in Exo. 1. [...]5. on this maner, Beniamin, Dan, Naphtali, Gad, Ascher, Ioseph, as R. Hanina would have, then are both your descriptions false, being different from this order.

5. R. Iohana [...] in that glosse vpon the Thalmud which hath this title affixed, Lex fux. gloss. on Sota vbi supra. Thorah or, saith, Beniamin was half vpon this side, to wit, vpon the second stone, where the names were written accor­ding to the order an mount Ebal, Ben; and vpon the first stone, jamin. In the glosse vpon the otherside of the Thalmud, it is againe noted how Iehud [...] was placed first among the stones. 6. For a further proof of the lightnes and insufficiently of these Rabbi­nicall expositions and presumptions, consider but the vani­ties that are recorded in the same leafe of the Thalmud above noted: speaking of the Deut, 27.5.7. altar vpon the stones vvhereof God had commanded them to vvrite his law, they record, that the law was written vpon the stones of the altar in 70. languages as it is sayd, well and plainely, &c. They say there also, The hornet passed not over with them: but is it not vvritten, Exo. 23. I vvill send the [Page 457]hornet before thee? R. Simeon ben Lakish saith, at the brink of Iorden the hornet stood and sprinkled bitternes or gall vpon them, and blinded their eyes above, and made them eunuches below, as it is sayd, Amos. 2. I destroyed the Amorites before them, whose height was like the height of Cedars, and he vvas strong as the okes: notvvithstanding I destroyed his fruit from above and his root from beneath. R. Papa saith, there vvere tvvo hor­nets one for Moses and one for Ioshuah; that of Moses passed not over, but that of Ioshua did go over. There also they write how the Angel Gabriel taught the 70. languages vnto Ioseph: with other such like fictions. Let sober men take heed how they build any of their opinions vpon such presumptuous exposi­tours as these be: let not men seek for order among the sonnes of confusion that dwell in the shadow of death, where there is no order, but their light is as darknes itself.

AGaine, touching the order of the Tribes names vpon the stones of the Breast-plate, you note thus. Anhor. on Exo. 28.21. And here the Greek translation addeth, according to their generatiōs (or birthes) as was expressed in the tenth verse, and is here againe implyed. For in the same order that they were graven vpon the Berylles, were they here set and graven vpon twelve severall stones: as they are here set down in the Page following.

[Page 458]Herevnto I answer, 1. The names of the tribes are often described vnto vs expressely and plainely: many times Gen. 29. with 30. ch. & 35.23. [...]6. & 45.8.—24. & 49.3-27 Exod. 1.2.3, &c. before and many times Numb. 1.5.—42. & 2.3.—29. & 7.12.—78. & 10.14.—27. & 13.5.—16. & 26.5.48. Deut. 27.12.13. & 33.6-24. 1 Chro. 2.1.2. Rev. 7.5-8 after this place in Exodus, but never accor­ding to this order which you imagine here: alwayes some diffe­rence is observed more or lesse. And what presumption is this, without warrant of scripture revealed to apply the names vnto the stones, contrary vnto the order of reckoning the tribes in every place? vvhat modest Christian dare imitate you here­in?

2. VVhereas you tell vs that the Greek translation addeth, according to their generations: I have shewed before that the greek translation which you alledge so oft in vaine, is a most corrupt, and forged thing abounding with many vnlawfull & presumptuous additions, subtractions and alterations of the holy text, and therfore we ought not to build expositions so boldly vpon the credit and authority of such a false and decea­vable translation.