Arrow Against the Separationists, Admonition · Chapter 1
CHAP. I.
FIrſt of all, it is an offēſive thing ſo abūdātly to allege ſuch authors for our guides vntounto 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 vponupon the ſtage. There is almoſt no work or vvord of God recorded in the ſcriptures, vvhichwhich 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 aAct. 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 bMaimony Morch Nebuchim, Cherek. 2. pelek. 7.Abraham whoſe vertue was great or ſtrong ſaw them as men: but vntounto 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 cTargu n on Eccleſ. 10.20.the Angel Raziel ſhall proclaime it every day from heaven vponupon the mount of Horch, &c. They preſume to tell vsus what peculiar Angels were allotted vntounto ſeverall perſons to be their guides and maiſters: as vntounto dIoa. 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 forparticular actions and words recorded in the ſcriptures, the Rabbines tell vsus 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, eTargum 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 fTargum 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 vntounto Eſter. And further he telles vsus of King Ahaſuerus his viſion how he being at Eſters banquet, he gIbid. on Chap. 7.lift vp his eyes, and ſaw and behold 10 Angels like vntounto 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 hIſaak 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 vponupon 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 iR. 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 kon 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 lIoa. 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 vntounto themſelves that which was propervnto 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 mSebaſt. 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 nTobit, 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 vponupon 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 vponupon 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 oElias Levita in Tiſhbi in lilith.that there are 4 mothers of the divels, viz. Lilith, Naamah, Ogereth & Machalath: The pTargum 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 vntounto Solomō to caſt him out of his throne & to take his ſignet from him. The ſame qTarg. and Raſion Pſal. 91.6.paraphraſt alſo with R. Solomon Iarchi do tell vsus 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 rMaimony in Morch Nebu. chel. 2. per. 31.them to be the name of an other, that rode vponupon the ſerpent, and deceyved Evah. That theſe ſpirits are male and female, and have difference of ſexe, is often ſR. Solomon Iar. n Eſa. 34 14.affirmed by them, ſo that when Godcommanded Noah to take male and female of every living thing to keep them alive in the Ark with him, they ſay that tOn 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 uR. 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 xElias 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 yMaimony 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 vntounto 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 zIbidem Perek 9.the heavens by their motions do make ſweet and pleaſant ſounds, though there be many things that hinder vsus 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 vntounto the 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 vponupon 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 vntounto 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 monethmonth at night, God ſhewes whatſoever ſhal fal out vntounto 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, vntounto 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 aR. 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 vntounto the commandements, they ſay bR. Abraham Aben Ezra comment. on Exo. 20.that the fift commandement, honour thy father, &c. hath reference vntounto 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 vntounto Mars becauſe it teacheth vsus 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. VponUpon thoſe words of Pharaoh, Ragnah or evill is before you, they ſay, cR. Solom. on Exo. 10 10. & Aben Ezra on Exo. 32.12that 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 vntounto 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 vntounto Ragnah, of which Pharaoh ſayd, Ragnah 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 dR. 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 vsus eSeb. 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 onelyonly a prediction of future things by the ſtarres, but other ſtrange operations alſo: vponupon the defect of the letter Vau in the word Meoroth which ſignifyeth the lights which God created the fourth day, they fRaſi 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 gIoan. 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 vponupon the fourth day of the week on which it was created. Of the Sonnes of God mentioned Gen. 6.2. they hAben Ezra on Gen. 6.2.ſay that they were wiſe men exerciſed in aſtrologie, which took vntounto themſelves wives which were borne vnderunder 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 onelyonly record that the ſtarres teach, but iBen Arama, in Akedath Iſaak, Portâ. 45.alſo ſtirre vsus vp vntounto ſeverall actions and vertues, as that Tſedek or Iupiter megnorer el hatſedek ſtirreth vp vntounto 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, kTalmud in Beracoth cap. 9 Fol. 59. ABehold, the Cloudes of the 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 vntounto perpetual generations, yet lRaſion 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 vponupon 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 vponupon 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 vntounto 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 mR. 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 windewhoſe 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 vsus what particular Angels are ſet over ſeveral windes of which afterward.
TOuching man: R. Ieremiah ben Eleazar ſaith that nTalmud 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 oRaſi 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 pRaſi 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 vntounto them. Some of them teach that God created man with original ſin: R. Nachman bar Chaſda qTalmud 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 vntounto good, and the other at the left ſide counſelleth vntounto evill, &c. VVhen a man dyes and is buried, they write that the rElias Levita in Tiſhbi in Chibbut hakkeber.Angel of death comes and ſits vponupon the ſepulchre & then the ſoule entring into the body againe, cauſeth the man to ſtand vponupon 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 ſTiſhbi in Gilgul.ſhewes, they ſay it is three times created: This they vnderſtand of the revolution of ſoules through the bodies of three men: And for proof hereof they alledg that ſaying in Iob, tIob. 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 uPſal. 13.5pſalme 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 xRaſi 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 vponupon him; R. Solomon yOn 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 vponupon him: R. Nehemiah zAkedath Iſaak, Portâ 11.ſaith it was the leproſy ariſing on him: R. Aba ſaith it was a dog given vntounto 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 aR. 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 vntounto 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 vponupon 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,then he offending through errour and miſtaking ſhould be forborne for many more ſevens, &c. Of Noah they bR. 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 vsus, &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 cIdem on Gen. 9.21.22.23, &c.collect thence that by way of a myſterie thereby is noted hovv the 10 tribes vvhichwhich 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 vntounto 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 vntounto Gog a place there for burial, &c. (Ezek. 39.11.) Of Abram & Noah they dR. 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 vntounto him: if eR. Solomō … Gen. … 28.Nimrod overcome I vvil be like vntounto him: And vvhen Abraham vvas delivered, Haran 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, fGen. 11.28Then 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 gR. 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 h…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 vvhichwhich 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 vntounto the ankles of Og, vvhen he killed him: then might this giant have reſted vponupon 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 iR. Sol. on Gen. 4.22.ſay of Naamah that ſhe vvas the wife of Noah: of kIdem 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 lIdem on Gen. 19.26Lots vvife, that ſhe vvas turned into a pillar of ſalt becauſe ſhe refuſed to give a litle ſalt vntounto the travellers or ſtrangers that came into her houſe. Of Thamar defiled by Iudah, they mOn 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 nOn Gen. 24.17.vvhen ſhe came to draw vvater, the vvaterof it ſelf came vp out of the well to meet her: how the oIbid. on verſ. 42.earth lept and remooved vnderunder Abrahams ſervant to bring him in one day to his iourneys end, vntounto Meſopotamia: how an pIbid. on verſ. 55.angel came & killed Bethuel for ſeeking to delay the journey of Rebekah vntounto Iſaak. Of Leah they qOn Gen. 29.17.ſay that her eyes were become tender with weeping for feare that ſhe ſhould have bene given for a wife vntounto Eſaw the elder brother, as Rachel her yonger ſiſter was given to Iaakob the yonger brother. Of Dinah they rOn 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 ſOn Gen. 32.22.ſhe was put into a cheſt and lockt vp, leaſt Eſaw ſhould ſet his eyes vponupon 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, tOn 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 uOn 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 xR. 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 vponupon 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 yR. Sol. on Ioſh. 10.12.ſay that by vertue of a ſong called Dom, Dom, he ſtayed the 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 zR. 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 onelyonly, that Rahab the harlot did hide him, &c. Of Sampſon they aIdem on Iud. 16.28vvrite, that when he deſired to be avenged of the Philiſtines for his eyes, that he prayed for the vengeance vponupon them but onelyonly 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 vntounto him in the world to come. Of Iphtah though ſome bRalbag 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 cR. 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 vntounto him becauſe he ſlew his daughter, and did not further enquire concerning his vow: Of Samuel they dR. 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 eR. 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 fR. 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 gKimchi & 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 hR. Sol. on 1. Kin. 18.34 & on 2. Kin. 3.11.write that Eliſha powring water on the handes 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 iR. 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 vntounto 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 vntounto 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. 17.4ſay 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. 57Thalmud, 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 vponupon 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 thename 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 vntounto vsus the eſtate of your ſeparation▪ you yourſelf %Defenc. againſt Mr. Smith. Pag. 106.compare Mr. Smith vntounto 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 Mr. Iohnſon like the great Dragon comes and devoures Mr. Smith: and ſtraightway come you like the great Raven of the ſeparation and devoure both the frog & the Dragon, both Mr. Smith & Mr. Iohnſon ſo that you Mr. 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 vntounto the craw; as the word in the Hebrew ſignifies: ſo may it ſtill be ſayd, vvoe vntounto this craw of the ſeparation that devoures all Chriſtian communion.
Touching Behemoth; both the aTargum 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 bTalmud, in cholin. c. 3. fol. 60tell vsus 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 cTargum 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 thehoofes, 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 dRaſi 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 vntounto Abraham; Satan ſeing the ſame thruſt the Ramme into the buſh, &c. Of a Roe in the foreſt of Elai, they fThorah Or, 1. Glos in Thalmud, chol. c. 3. fol. 59write that in the time of ſleep one eye is ſtill opē, when the other is ſhut: And the gThargum 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 vntounto 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 vntounto the Lyon that was in the forreſt of Elai. Herevpon the Emperour deſires that this Lyon may be ſhewed vntounto him: and the Rabbine making ſupplication vntounto 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 vntounto the ground: intreating the Rabbine that this Lyon might returne vntounto 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 ſhould not onelyonly 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. 2.5ſay that the two eyes of the fiſh were in ſtead of two vvindooes vntounto 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 vntounto prayer: wherevpon God ſpoke vntounto 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 onelyonly 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 vntounto 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, vvhichwhich God planted in the arke vponupon 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 aIoh. 8.44father 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 Doctoursſay 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 vntounto 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 onelyonly 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 vntounto 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 vntounto the firſt onelyonly. 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 vsus to the fables of S. Denys touching the divers orders and offices of Angelles for the expoſition and illuſtration of the ſcriptures as vntounto 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 aCol. 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 vntounto thoſe forged mirackles which the popiſh legends do adde vntounto the ſtory of the new teſtament touching the acts of the Apoſtles and other ſaints. Though Moſes vvas bNumb. 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 vsus 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 cGen. 14.22.23.telleth vsus 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 vntounto the ſcriptures you //Annot. on Exod. 27.21.ſend vsus vntounto 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 dDan 8.13wonderfull 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 vntounto vsus 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 crownewas “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 vntounto 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 vponupon 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 vntounto the condition of merciemercy, 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 vponupon 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 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 cEſa. 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 vntounto her, rather then the name of Iaakob: and on the other ſide, when her fMal. 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 requireththat g1 Cor. 14 25.all things be done vntounto 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 vponupon 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 vntounto 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 vponupon 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.