Pilgrimage, Book 2 · Chapter 12
CHAP. XII.
Of the Iewish Talmud, and the Composition and Aestimation therof: also of the Iewish learned men, their succession, their Scriptures, and the translations of them.
RAbbi Mosche Mikkotzi, aR. Mos. in Sepher.mitzuos gadol.in a Worke of his, set forth anno 1236, as Buxdorfius citeth him, bSynag.Iudaic. Buxd. latine reddit.ab Herm. Germberg. c.1.saith, That the Written Lawe which GOD gaue to Moses, and Moses to the Israelites, is obscure & hard, because it speaketh some things contradictory (which he seeketh to prooue by some places cExod. 12. 15. Deut. 16 3.& Leuit.23. 6 Ex. 19. 11. & Exod. 20. 22. &c.mis-interpreted) & because it is imperfect, and containeth not all things meet to be knowne. For who shall teach vsus (saith he) the notes of Birds and Beasts? (a Franciscan might answer him dLegend of Saint Francis, where hee is said to preach to the beasts and speake to the Swallowes &c.out of the Legend of S. Francis, the Patron of this Order) who shal teach them the propriety & nature of points, and accents, and of letters? also, what fat might be eaten, what not? &c. Many such things are defectiue in the Law, and therefore there is need of some other Exposition of the written Law, whence these things might be learned. This Exposition (forsooth) must be their Talmud, the generation of which viper, touched before, we will here more fully declare.
They say, that Moses on mount Sinai was not with God 40 daies and 40 nights, to keepe geese. And God could hauehave written those Tables of the Law in an houre, & sent him away with them; so to hauehave preuented that Idolatrie with the golden Calfe. But God brought Moses into a Schoole, ePircke seu capita R.Eliczer ca.40.& there gaue him the Law in writing, first, and then in all that long time expounded the same, shewing the cause, manner, measure, foundation, and intention thereof in the true sense. This vnwritten and Verball Law did Moses fR.Aben Eora R.Salom.I …, & alij in Deut. 4 14.teach Ioshua; he, the Elders; from these it was deriued to the Prophets. After Zachary and Malachy, the last of these, it came to the great Sanhedrin: and after them, by Tradition, from father to sonne.
And gR.Bechai Exod.34.Rabbi Bechai saith, That Moses learned the Lawe written, in the day time; and this Traditionall Law by night: for then hee could not see to write. Rabbi Mosche Mikkotzi sheweth the cause why GOD would deliuer the same by mouth onelyonly, and not in writing, lest (I wisse) the Gentiles should peruert this, as they did the other which was written. And in the day of Iudgement, when GOD shall demand who are the Israelites, the Gentiles shall make challenge, because of the Law written, but the Iewes onelyonly shall be accepted, as hauing this Simani, this verball exposition. GOD also (say they) gaue them Chachamim, Wisemen, authors of diuers ordinances amongst them, as to blesse GOD at the Sunne-rising, and Sunne-setting; and of Schooles where children should be taught the Law of Moses in euerie Citie, and where the Law of Moses should be read weekely: and that the Israelites should not eate or drinke with the Gentiles, nor what they had dressed; after the example of Daniel hDan.1. 8.&c.
But when the Temple was destroyed, and the Iewes carried away captiues, then arose vp Rabbi Iuda Hannasi, who is called (for his humilitie and godlinesse) Our great Master; to whom GOD procured such fauour in the eyes of Antoninus the Emperour, that he had authoritie to assemble out of all places of the Empire the most learned Iewes, to consult in this their almost desperate estate, what course to take for the preseruation of the Law amongst the people. And although this Kabala or Law, giuen by word of mouth, might not be committed to writing; yet in consideration, and commiseration of their miserie, whatsoeuer thereof was remaining in memorie, hee writ in a booke which he called Mischna, that is, a Deuteronomie *foreign, or Law reiterated, containing sixe summes, diuided into sixtie lesse parts or tractates, and these into 532. chapters. Thus farre R. Mikkotzi.
In this booke were contained the Traditions and Ordinances of the Elders, according to the prescript whereof, the Iewish Synagogue was to bee ordered: and it was receiued and approued of the Iewish Synagogue, iChron Heb. Tzemach Dauidin the yeare of CHRIST 219. kThe Talmud is (in manner) nothing but a commentary on that Misna: a worke full of diuine, natural and politicall wisdome, saith Golatinus, of the parts thero… see his first booke. chap.5. 10. Picus saith it was composed about the yeare 150. Others, say in the yeare 120. Io. Wolf. Section. Memorab. C. …ntenar. 2.Some yeares after, Rabbi Iochanan, Rector of the Vniuersitie of Ierusalem for the space of eightie yeares, enlarged that booke, and called it the Talmud of Ierusalem, which for the difficultie and obscuritie thereof was not had in such estimation as the former, nor is it at this day. After him, Rabbi Asse read in the Schooles those Tractates, handling eueryevery yeare two of them; so in the sixtie yeares of his Rector-ship, he went twice through it all; but finished in writing onelyonly fiue and thirtie Tractates. After him in the yeare lPet. Galat. hath 436.427. Maremar was made Rector, to whom Mar the sonne of Rabbi Asse adioyned himselfe. These perfected that which Rabbi Asse had left vnfinished. And that which they thus added was called Gemara, or the complement.
Thus the Mischnatos, and Gemara made vp the whole Talmud *Talmud is the same that Doctrina, or discipli…atio.. These two spent in their labors threescore and thirteene yeres. And so in the yere of our LORD 500. the Talmud was perfected, receiued for authenticall, and called the Babylonian Talmud, according to which the Iewes, to this day, behaue themselues in cases spirituall and temporall.
And this is that Law verball, or deliuered by word of mouth, which is equalled to the other, without which the written Law cannot be conceiued or vnderstood: The ioy of the heart (saith Aben Ezra mAb Ezra in Prooem. Pentateuch) and refreshing of the bones; betwixt which and the written Law he can find no nSic Tridenti… na Synodus sel. 4. dec. 1. vt dein.difference, but being deliuered to them from their Elders. In one of their bookes, oSemok, vel Sephar mitzvos katon R. Isaac.printed at Cremona, 1556. is this sentence. Thinke not that the Law written is the foundation, but rather the Law Traditionall is the right foundation: and according to this Law, did GOD pExod.34.27.make couenant with the Israelites, for GOD foresaw their captiuity in time to come, and therefore lest the people, among whom they should dwel, should write out & interpret this Law, as they did the other, GOD would not hauehave it written. And although in processe of time this Law be now written, yet it is not explained by the Christians, because it is hard, & requireth a sharp wit. That which is spokē of the Law, is applied to cōmend their Talmud: If you can frustrate (saith the LORD) my Couenant with the qPsal.1.2. Esa.59.vlt. Ierem.33.25.day & the night, that is, according to their book Tanchuma, whē you wil no longer learne & obserue the Talmud. And in the rTract it. Bauamaziab.Talmud is thus recorded: To studie and reade in the Bible is a vertue and not a vertue, that is, a small vertue: but to learne their Mischna or Talmud-text is a vertue worthie reward: and to learne by heart Gemaram (the complement of the Talmud) is a vertue so great that none can be greater.
Hence it is that their Rabbines are more exercised in their Talmud, then in the Bible: as on which their faith is founded more then on the other: and according to this doe they expound the Scripture. And as their Talmud is most certaine, so also is that (whatsoeuer) exposition of their Rabbines, according to the same. Thus saith Rabbi Isaac Abhuhabh, whatsoeuer our Rabbines in their Sermons and mysticall explanations hauehave spoken, wee are no lesse firmely to beleeue, then the Law of Moses.
And if any thing therein seeme repugnant to our sense, wee must impute it to the weakeneste of our conceit, and not to their words: as for example, it is written in the Talmud, sTract. de Sabbal. c.2.pa.30.that a Rabbine once preached, that the time would come, when a woman should eueryevery day bee deliuered of her burthen: according to the saying, Ierem. 31. 7. Concepit statimque peperit. One not beleeuing this, the Rabbine answered that hee spake not of a common woman, but of a henne, which should eueryevery day lay an egge.
Such are their expositions, I know not, whether fitter to be heard of Heraclitus, or Democritus, more lamentable or ridiculous; and yet is it there said, that their words are the words of the liuing GOD, whereof not one shall fall to the ground; and must not be derided either in word or thought, whether ye respect the persons, or workes of their Rabbines. Therefore in a Dutch booke printed in Hebrew characters at Cracouia, 1597. it is written, that the Iewes are bound to say Amen, not onelyonly to their Prayers, but to all their Sermons and Expositions, according to the Prophet Esay, tCap.26.2.Open the gates, the people commeth (schomer amunim) which keepeth righteousnesse: that is (say they) which saying Amen, beleeueth all things which the wise Rabbines hauehave written. And if any be so simple, that he cannot vnderstand, yet must hee heleeue.
When two Rabbins (saith their Talmud) maintaine contrarie opinions, yet must not men contradict them, because both of them hath his Kabala or tradition for the same: and this is a rule in their Rabbines, Remember rather the word of the Scribes, than of the Lawe of Moses. R. Salomon Iarchi vponupon Deuteronomie chap. 17. verse 12. Thou shalt not decline from the word that they shall shew thee, to the right hand or to the left, hath these words; And when hee saith vntounto thee of the right hand, that it is the left; and of the left hand, that it is the right ua R. must be beleeued, though he say the right hand is the leit., thou must beleeue it: how much more if hee saith, the right hand is the right hand, &c. They hauehave a Storie in their xTalmud tract. de Sabbal.Legend for the same, That there camea Goi a Gentile to Sammai, and asked him, how many Lawes they had, who answered, two, a Written and a Verball. Hee replied; The Written Lawe I acknowledge no lesse then thou: make mee therefore a Iew, and teach mee the other. Sammai refused: and hee went to Hittel, (these both liued a little before the time of CHRIST) who admitted and instructed him; after hee bade him pronounce the Letters in order, Aleph, Beth, Gimel, &c. which hee did. The next day he bade him say the same Letters backward, Gimel, Beth, Aleph. The Gentile said, Rabbi, yesterday you taught me otherwise: And yet said Hillel you beleeue mee, and so learne of me; which you must no lesse doe in the traditionall Lawe, beleeuing all that is therein. I had almost thought in reading of this Hillel, I had beene reading the life of yIgnatij vita lib.3.cap.7.Ignatius Loiola the Iesuite-founder (so like is the Storie, though the names differ) who practised himselfe, and trained vp others, Adsapientem hanc sauitamque stultitiam caecae, vtipse appellabat, obedientiae, saith Maffaeus in a large Discourse hereof: PAVLS Omnia probate was in these daies; but prudentiam non obedient is, sed imperantis esserespondit Ignatius: negabat obedient is nomine dignum haberi oportere qui legitimo superiori non cum voluntate iudicium quoque submitteret: in superior… iussis examinando esse arrogantiam. And this wise and holy folly of blind obedience is with all rigour obscured still in his followers who submit their mindes and iudgements, as well as affections, to their superiours in all things. And what more could old Hellel say to his disciples? Or doth GOD himselfe exact? Bernard, throughout his seuenth Epistle, teacheth more soundly of the Pope, and those religious Superiours; zBern.epist.7.Nec dico praepositorum mandata esse à subditis iudicanda, vbinibil inhere depraehenduntur diuinis contrarium institut is. Sed necessarium esse dico & prudentiam qua aduertatur, siquid aduersetur, & libertatem qua ingenuè contemnatur. Hanc ego nunqu ins aemuler obedientiam: talem nuhi nunquam libe at modestiam, vel potius molestiam imilari. Talis siquidem obedientia omniest contempt is deterior: talis quoque modestia vltra omnem modum extenditur, —O patientia, omni digna impatientia! But to leaue this question and our Iesuites till fitter time; the Iewish Rabbines auerre, that whosoeuer mocketh or contemneth their sayings, shall bee punished in hot and boyling Zoah, or excrement in hell. And thus much of their Talmud, the originall, and authoritie thereof. More modest yet were those Fathers of Trent, *Self 4.d…c.1. Paripietatis assectu & riuerentia traditiones vna cum libris veteris & Noui Testamenti sulcipimi.s & vencramur.that would ascribe but equalitie of reuerence and respect to their Traditions with the Scripture, which must needes acknowledge themselues beholding to them; left they complaine they follow not their Traditionaire Masters in making them fit lower: and they hauehave their Anathema as readie as the Rabbines their Zoah; and their Traditions, Canons, and Constitutions, must interprete as well as their Kabala.
But before wee leaue their Talmud (thus highly esteemed amongst them) I thought meete also to speake more largely, both of that, and of their learned Rabbines, out of Petrus Galatinus, who thus writeth thereof.
The aGalat. de drcanis lib 1. per totum.Traditionall Law they call Tora scebeal pe, that is, the Law which is in the mouth, or deliuered by word of mouth. Rabbi Moses Aegyptius telleth the passages thereof thus: Ioshua receiuing it of Moses, deliuered it to Phineas, the sonne of Eleazar the Priest: Phineas, to Hels the Priest: hee, to Samuel the Prophet: Samuel to Danid: hee, to Achias the Prophet, who deliuered the same to Elias, the teacher of Elisha: Elisha or Elisaus to Ioiada the Priest: this Ioiada, to Zacharias; Zacharias to Hosea; and hee, to Amos; Amos, to Esay; of whom Micheas receiued it, and of him Ioel; Nahum from him; and from him againe, Habacuck, who taught it Sephanie, the instructer of Ieremie, of whom Baruch the Scribe learned it: Baruch taught it Ezya. Vntill this time the Iewes had none other but the written Scripture.
Now for their Scriptures: they call the same Arabaa Veesrim (that is, the foure and twentie) of the bD. Whitak.de script q…st. c.6. Sheweth that the Iewes accoūted so many bookes of the Bible, as they had letters, in the Alphabet, to wit, two and twentie, he alledgeth authors of this number two and twentie, and the conceit thereof Gregor.Naz. Hilary, Cyrillus. Hierosol Epiph. Hieron. Isidorus, Niceph. Leentius, &c. The reason of this difference, Epiph. hares.8. sheweth, that some of the bookes were double, and therefore himselfe numbreth seuen & twentie, or rather, saith he, two and twentie, according as more or fewer were thus reckoned cogether. And in lib.de Mens. & pond. he hath the same. Ruth is, saith he, reckoned with the booke of ludges, Nehemia with Ezra, and Samuel, Kings & Chronicles, are not diuided.number of the bookes after their computation, all which they reduce to foure parts. The first of which they call Tora, the Law, or Humas, the Pentateuch or fiue bookes: and call eueryevery booke after the first words in the beginning thereof. The second part hath foure bookes; Ioshua, Iudges, Samuel, and Kings. The third part comprehendeth foure other, which they call the last Prophets; Esay, Ieremie, Ezekiel, and the booke of the twleue smaller Prophets. The fourth part is called Chetuuim, and hath eleuen bookes, Paralipomenon or Chronicles: the Psalmes; the Prouerbs; Iob; Ruth; Ecclesiastes; Lamentations; Canticles; Ester; Daniel; Ezra, which they make one with Nehemia, Ecclesiasticus, Iudith, and Tobias, and the first booke of Maccabees they hauehave, but reckon not among the foure and twentie. The third and fourth bookes of Ezra I hauehave not seen in Hebrew; but some of them say, that they are lately foundat Constantinople: But the second of Maccabees, and the booke of Philo (called the Wisdome of Salomon) I neuer saw but in Greeke, nor those additions to Daniel. But after the Babylonian captiuitie, Ezra writing out the Law, which had beene burned in the destruction of the Citie, other wise-men writte out the Exposition of the Law, left, if another destruction should happen, the same might perish. And from that time, all the Wise-men, which are called the men of the Great Synagogue, in their teaching the Law, deliuered the same both in word, and writing, vntill the Talmud was written.
These mens authority hath the next place to the Prophets. And are in this order mentioned in their Talmud. Ezra deliuered the same to Simon the Priest called Iaddus, who was honored of Alexander. This Simon deliuered this explanation to Antigonus; Antigonus to Iosephus the sonne of Iohn, and to Iosephus the sonne of Iohezer: They to Nitaeus Arbulensis, and Ioshua the sonne of Peratria, whose auditour the Iewes falsely affirme that IESVS, our blessed SAVIOVR, was, which liued an hundred and ten yeares after. Those two deliuered the same to Iuda the sonne of Tibaeus, and Simon the sonne of Sata: These to Samaia and Abatalion: and they to Hillel and Samaeus. Hiliel flourished an hundred yeares before the destruction of the second Temple; and had eightie schollers or disciples, all of excellent wit and learning. Thirtie of them, for their excellence, had the Diuinitie descending vponupon them as Moses: and other thirtie obtained, that the Sunne should stand still for them, as Ioshua: The rest were accounted meane. Of these, the greatest was Ionathas son of Vziel, the least Iohn the sonne of Zachaeus, which yet knew the Scripture and Talmud, and all things else to the examples of Foxes, and Narrations of Diuels.
Hillel and Samaeus deliuered this explanation to this Iohn, and to Simeon the Iust, sonne of the said Hillel, who after cLuke2.28.receiued CHRIST in his armes, and prophecied of him in the Temple. Rabbi Moses proceedeth, and saith that Simeon taught Gamaliel, Pauls Master; and Gamaliel instructed his sonne Rabban Simeon, who was slaine of Hadrian the Emperour, after hee had taught his sonne Iudas, whom the Iewes for his learning and holinesse call Rabbenu Haccados, (that is, our holy Master) of which honorable name there had beene another in the time of the Roman Consuls. These for the most part, besides almost infinite others of their hearers, hauehave left many things written of the explanation of the Law; of which the Talmud was compacted.
Of the Authentike Authors of the Iewes before CHRISTS time, Galatinus further addeth the threescore and twelue Interpreters, who are said by Ptolomies direction to be separated in threescore and twelue cels, or seuerall roomes; and each interpreting by himselfe, did all agree in words, order, and time of their translation, exactly. dCalendar. Iud. apud Ios. Scalig. see cap.6.But howsoeuer Iosephus, writing in Greeke, boasteth of this translation, yet the Iewes (I know not whether of enuy at the effect thereof among the Christians) keepe the eight day of Tebeth fasting, for griefe of that Greeke translation. Iesus Sirach mentioneth his Grand-father and other writers. And an hundred and sixty yeares before CHRIST flourished Aristobulus, a Iew, and Peripatetike Philosopher: who by Ptolomoeus Philometors perswasion writ Commentaries on Moses, and spake many things of the Messias: as did also Rabbi Iodam, and R. Ibba not long after: and after them, R. Simeon ben lohai. After these, Rabbenu Haccados writ a booke called Gale-razeya, that is, the reuealer of secrets, very diuinely vttering many things of CHRIST. The like did Rabbi Nahumias sonne of Haccana, both expounding the Prophets, and affirming that the Messias was to come within fiftie yeares; and writ an Epistle therof to his sonne, of whom he hoped that he should liue to see him. About the same time (two and fortie yeares before CHRIST) Ionathas the sonne of Vziel, and scholler (as I said) of Hillel, translated all the old Testament into Chaldee, and expounded the same so, that it might seeme rather a Glosse and exposition, then interpretation. This the Hebrewes call Targum, that is, the Translation, which hath with them no lesse credit then the text it selfe, and thereby expound all hard places of the text. They tell therefore, that at that time wherein he laboured this worke, if a Flie or such creature did flie ouer him or his paper, presently, without any harme to the paper, it was consumed with fire from Heauen. And although his translation of the Pentateuch be most rare, yet I once saw it: for that which is most common was the worke of Ankelos a Proselyte, whom the Hebrewes affirme to be the sonne of Titus the Emperour, who also turned all the Bible into Chaldee, and is of no lesse reputation with the Iewes, then the former, and is also called Targum.
After the Times of CHRIST, Philo and Iosephus are famous: and after the resurrection of CHRIST, the Iewes were of three sorts; some true beleeuers, others absolute denyers, the third would hauehave the Christian Religion and the Iewish Ceremonies to be conioyned in equall obseruation; against which third sort the first Councel, Act. 15. was summoned.
The moderne Iewes insist principally on the literall sense of Scripture; the Elder sought out a spirituall and mysticall sense, accounting this a great matter, the literall, but small, like to a candle, with the light whereof, the other (as a hidden pearle) is found. The Talmudists followed the allegoricall sense; the Cabalists, the Anagogicall.
As concerning this Cabala, in old times they communicated not that skill to any, but to such as were aged and learned; and therefore nothing thereof, or verie little, is found written of the Ancient, except of Rabbi Simeon Ben Iobai. But the Doctors of the later Iewes, lest that learning should perish, hauehave left somewhat thereof in writing, but so obscurely, that few know it, and they which doe, account it a great secret. Amongst the Christians, Iohannes Picus began first to suspect, and spie it, as afarre off. After, Paulus Israelita, Augustus, Instinianus, Capnio, Aegidius Viterbiensis writ thereof.
Thus much out of Galatinus his first booke, De Arcanis: eGal. de Arcanis. Mor. de veritate C. R.out of whom, and out of Philip. Mornaeus, they which please, may borrow arguments to conuince the Iewish incredulitie, and stubbornenes, and to confound them by their owne testimonies, both from these elder Writers aboue mentioned, and also from the later, both compiled in their Talmud. So great is the Truth, and so mightily it preuaileth, that it extorteth not onelyonly her owne weapons, vsurped and stolne by her enemies: but their owne also, wherewith they come armed against the Truth, and retorteth them on theselues; as Dauid serued the Philistims: f1. Sam.17.51.Who cut off Goliahs bead, with Goliahs sword: as g1. Chro. 11.23.Benaiah (one of his Worthies) slew an Aegyptian, a man of great stature, fiue cubites long, and in the Aegyptians hand was a speare, like a Weauers beame; and he went downe to him with a staffe, and plucked the speare out of the Aegyptians hand, and slew him with his owne speare. Thus did hQ. Curt.l.9.Dioxippus the Champion (if forrenners delight any) deale with Horratus the Macedonian in a set combate: and thus hath our iD. Morton. Apolog-catholica, &c.Worthie and Champion come often into the field against the Popish Giants, armed inwardly with Truth, outwardly with Arguments, wrested (without wresting) from his enemies.
Hee, in his Latine, and English workes, hath obserued the two-fold rule of Policie; Diuide and Rule, against the Papists: Vnite and Rule, for the Protestants: Which Brerely would hauehave brought into the like briers. But those his troopes are shewed not to bee men, but apes; like those that held Alexanders armie in suspence: and like Semsramis Elephants, which were but stuffed oxe-hides, kill-cow-frayes. But Macte virtute esto (worthie Deane) Euen so goe on still, and fight the Lords battels: that thy Sparta (so happily vndertaken) still adorne, and shew the confusion of Babels babblers, Diuide that societie, which now in their last age hauehave hissed with their forked, venemous Tongues; feared and enuied at home, for their arrogance, no lesse then hated abroad, for their heresies and treasons.
Let Saint Iohns, Let England, and the whole Church still sing the ten thousands, that thou doest thus slay with their owne weapons; and let the Apostoticall Truth escape, whiles her apostaticall enemies, the Pharisees and Sadducees, are set together by the eares. A happie and Diuine stratageme, which (not to detract from others iust prayses, in this or other parts of the battell) had beene singled, and singularly managed by thy prowesse, which speakest (more iustly then hee which vsed those words) to these Babylonians, k2. Reg. 18.27.in their owne language, that they may eate their owne dung, and drinke their owne pisse together.
Doctor White also, in (that Lactea via, his Milke-white) lPag.342.Way to the true Church, chalengeth in all points of Poperie both authoritie of Scriptures, Fathers, and later Romanists, to produce the same against the Trent-Councell, and the Iesuites.
But how hath that fatall and deadly name of Babel transported mee? Truely the likenesse of these Traditionaries, Cabalists, mTalmud Babylonica.muddie Talmudists, and Legendaries (as will appeare to an easie obseruer and comparer of this ensuing Historie to their practise) which hauehave beene mustered from the Easterne and Westerne nBoth Bellarmine and Baroni…s approue, and proue Rome to be Babylon.Babel, and the like manner of their confusion, hath almost made mee forget the Historie and my selfe, but neuer a whit the Truth. And this will be further manifested in the next Chapter, where their account of their Talmud, and in the rest of this booke, where their superstitious deuotion is related.
As for those testimonies of the Iewes against themselues, besides the Scriptures (which (in regard of the true sense) the veile ouer their hearts will not suffer them to reade, but it is a sealed booke vntounto them, and they hauehave left the riches thereof vntounto vsus, as o2.Reg.7.7.the Aramites left their tents, with their horses and treasure, to the pined Israelites)
Their other Authors are so plaine and plentifull in the mysteries of our Religion, as I know not whether it cause greater pleasure to reade their writings, or astonishment and wonder at the Nation; so stricken with madnesse, and with blindnesse, and with astonishment of heart, since they hauehave shut their eyes against the Sunne of righteousnesse; on whom that threatened plague is come, pDeut.28.29.Thou shalt groape at noone-dayes, as the blind doth groape in darkenesse. For out of their Talmud-Authors is plainly deliuered the mysterie of the Trinitie, the Incarnation of the SONNE of GOD, his two Natures, his Birth of a Virgine, his Spirituall Kingdome, the time of his comming, the truth of his Prophecies, and power of his Miracles; the Redemption of Mankind, by his Death, his Crucifying, Descent, Resurrection and Ascension: and that their Nation was to bee reiected, the old Law to cease, a New to succeed, &c. All which as they agree vntounto that sweete and blessed Name, and Person of IESVS (which name, and that of EMANVEL, is also found in their writings) so do they argue the seueritie of GODS Iudgements, when men will not beleeue the Truth, that by the efficacie of errour, they shall hauehave eyes and see not, eares and heare not (neither ours nor their owne) as Paul, and CHRIST himselfe often told them. But those particulars, as rather appertaining to disputation, then historie, (and therefore too much impertinent to our purpose) the desirous Readers may at large finde in Morney and Galatinus, not to mention qIud. Viu. de V. C. F. Seb. Munster. de side Christ. & Ind. Censura.others.
The witnesse of Iosephus, being one, whose name we often vse in this Historie, may iustly chalenge me, if I should omit him, especially seeing he liued in the very dayes of the Apostles, who, as he witnesseth of Iohn Baptist, and of many other things mentioned in the Gospell, fully agreeing therewith: so concerning our LORD and SAVIOVR, hath this testimonie.
rIos.Antiq.18.cap.4.In the time of Tiberius, there was one IESVS, a wise Man (if at least-wise he was to be called a man) who was a worker of great Miracles, and a Teacher of such as louelove the Truth; and had many followers, as well of Iewes as of Gentiles. This was CHRIST. Neuerthelesse being accused vntounto Pilate, by the Chiefe of the Iewes, he was crucified. But yet for all that, those which had loued Him from the beginning, ceased not to continue still. For he shewed himselfe aliue vntounto them three dayes after his Death, as the Prophets had foretold of him, both this and diuers other things. And euen vntounto this day doe those continue still, which after his name are called Christians. Thus much Iosephus. Thus did the Truth force him to confesse, whose Historie of the destruction of his Nation, what is it but as a Commentarie on IESVS Prophecie thereof, and their fearefull imprecation, sMatth.27.25.His bloud bee vponupon vsus and our children shewing that the wrath of GOD was come vponupon them to the vtmost?
From Mount Oliuet, where IESVS was first apprechended, and where last those blessed feete touched the earth, (as if MercieMercy had there left a print of Iustice) was Ierusalem besieged, and at their Feast of Passeouer, (when they had crucified CHRIST) they were couped vp, as it were, assembled by Diuine Iustice from all quarters to destruction, together with that their Citie, where they had slaine the LORD. But of this before. It will not be vnsauourie to the Reader, obseruing herein Diuine vengeance, to relate as vnsauourie a tale as euer was deuised, which their Talmud telleth in derogation of CHRISTS Miracles, in which I know not whether to call them Beasts or Deuils, so witlesse, and withall so wicked is their blasphemie. For sooth in Salomons Temple there was (say they) a certaine stone of verie rare vertue, wherein Salomon, by his singular wisedome, had engrauen the verie true name of GOD, which it was lawfull for euerie man to reade, but not to conne by heart, nor to write out. And at the Temple dore were two Lyons tyed at two chaynes, which rored terribly, that the feare thereof made him to forget the name that had committed the same to memorie, and him to burst asunder in the middest, that had put it in writing. But IESVS, the sonne of Marie, say they, regarding neither the Curse annexed to the Prohibition, nor the roaring of the Lyons, writ it out in a Bill, and went his way with it ioyfully. And least he might be taken with the thing about him, he had a little opened the skinne of his legge, and put it in there, and afterward wrought his miracles by the vertue of that name. I should be almost as absurd as they, if I should dispute against it, seeing in this, and most of their braine-sicke dreames, the very recitation is sufficient refutation.
But before wee shake hands with the learned Writers of the Iewes, it is not vnmeet, in my opinion, here to meet with some questions which some hauehave moued, concerning them and their dealing in and with the Scriptures. For since that the Councell of Trent hath decreed, in the yeare 1546, both the diuine authoritie of Scriptures Canonicall, to the Apocrypha-bookes, which the Iewes receiue not, nor euer did; and hath made the vulgar Translation tSes.4. In publicis lectionibus, disputationibus, praedicationibus, aut expositionibus, procuthentica habeatur: & quòd ecm nemo reijcere quouis praetextu and eat vel praesumat.Authenticall in publike Lectures, Disputations, Preachings, and Expositions, that none, vnderunder any pretence whatsoeuer, shall presume to reiect it: it is wonder to see how eagerly (that I say not impudently) diuers of them hauehave sought to slander the originall Text, and hauehave blamed, as Authors thereof, in the New Testament, Heretikes, and in the Old, Iewes; couering their malice to vsus with pretence of the malice of Heretikes and Iewes, and forgetting the true Rule, That it is a shame to belie the Deuill. Thus hauehave uLib.2.cap.13.Canus and Pintus, and Gregorius de Valentia, Sacroboscus, and others, traduced the Iewes in this behalfe; themselues refuted by their owne (which yet by consequent ouerthrow that former Decree) Sixtus Senensis, Ribera, Cardinall Bellarmine himselfe, Andradius, Arias Montanus, Isaac Levita, &c. Besides, of ours many, and especially our owne learned Countreymen, Whitaker, Reynolds, Morton, &c.
xBellar.de ver. Dei.lib.2.cap.1.Bellarmine hath both taught vsus the vanitie of their opinion, that hold, That the Scriptures were all lost in the Babylonian Captiuitie, and were by Ezra renewed miraculously (who is rather yEzra.4.14.commended for his industrie in interpreting and obseruing them, and for ordering and compacting them in one volume, then for such needlesse reuelation to finde that which was neuer lost: an Author rather, as zHier. Prolog. Galeat.Hierome hath obserued, of the present Hebrew Letters, then of their auncient Scriptures) and hath also proued the absurditie of their conceit, that imagine the Hebrew Fountaines corrupted. First, by aBel.ibid.c.2.the Arguments of Origen and Hierome, That such corruption must hauehave been either before or after CHRIST: if that; CHRIST would hauehave reproued and not commended their Scriptures to their search: if this; how commeth it, that the testimonies, cited by him and his Apostles, are found now in Moses and the Prophets, as they were then cited? Secondly, out of Angustine, That it is not likely they would put out both their eyes (in depriuing their Scriptures of truth) that they might put out one of ours: nor was it possible that such a generall conspiracie could be made. Thirdly, from their more then reuerent estimation of their Scriptures, for which they would die, if it were possible, a hundred deaths, and euen still (as Isaac answereth B. Lindan his Scholer) they proclaime a Fast to expiate, if by some accident that Book but fals to the ground. Fourthly, some places in the Hebrew are more strōg against the Iewes then our Translations are, and the Prophecies, which make most against them, remaine there vncorrupted. And lastly, the prouidence of GOD would neuer herein faile his Church, but hath left them, with their bookes, to be dispersed through the world, to beare witnesse to that Truth which they hate and persecute. These are Bellarmines Arguments; which, because they are the Truth, are also ours: and therefore we hauehave beene bold with the Reader to insert them. As for that Emendation or Correction of the Scribes, which Galatinus mentioneth, wherein they hauehave corrupted the Text, he proueth it to be a late dreame of the Talmud, and answereth the Arguments of his fellowes, herein not so Catholike as himselfe.
Now although this may seeme more then enough to conuince that folly, yet it shall not be impertinent to adde out of Arias Montanus somewhat touching the same, because it openeth another mysterie touching the Hebrew Learning, and the Masóreth. bRefert Ren…ldus ex praef. Bibl. part.6. Antuerp.When the Iewes (sayth he) returned into their Countrey after the Captiuitie threescore and tenne yeares in Babylon, it befell them partly by occasion of their long troubles, which did distract their mindes, partly by corruption of their natiue Tongue, which was growne out of kinde, first into the Chaldee, and afterward into the Syriake, that they neither knew nor pronounced so well the wordes of the Scripture, written (as the manner was) without vowels. Whereby it came to passe, that in the writing of them there crept in some fault, either through iniurie of the Times, or by reason of troubles which fell vponupon the People, or by negligence of some Scriucners. But this inconuenience was met withall afterward by most learned men, such as Esdras was, and afterward Gamaliel, Ioseus, Eleazar, and other of great name, who prouided by common trauell, with great care and in dustrie, that the Text of Scripture, and the true reading thereof, should be preserued most found and vncorrupt. And from these men, or from their instruction, being receiued and polished by their Scholers in the Ages following, there came, as wee iudge, that most profitable Treasure, which is called Masóreth, that is to say, a Deliuerie, or Traditionall, because it doth deliuer abundantly and faithfully all the diuers Readings that euer were of the Hebrew Bibles. Wherein there appeareth an euident token of the prouidence of GOD, for the preseruation of the sacred Bookes of Scripture whole and sound, that the Masóreth hath beene kept till our time these many hundred yeares, with such care and diligence, that in sundrie Copies of it, which hauehave beene written, no difference was euer found. And it hath beene added in all the written Bibles that are in Europe, Africke, or Asia, each of them agreeing throughly therein with other, euen as it is printed in the Venice Bibles, to the great wonder of them, who read it. Thus farre Montanus: and by this Masóreth, their obiection of Caari and Caaru, in the two and twentieth Psalme, is answered, in that certaine readings hauehave the later and truer, as the Masóreth testifieth. cGram. Heb. foreign.Martinus affirmeth, That these Masorites inuented the prickes wherewith the Hebrew is now read, to supply the lacke of vowels, herein vsing religious care, least by inuenting new Letters to that purpose, they should hauehave changed that auncient forme of writing, and somewhat impaired the maiestie thereof. They tell, that when a certaine Rabbine had read Zacár for Zécer, he was slaine of his Scholer Ioah, for violating Scripture.
dGene…. Chron 4.Genebrard denying their opinion, that make Ezra or Esdras Author of these Hebrew prickes and accents, sayth, That they were inuented after the times of Honorius the Emperour, in the yeare, after the Temple was destroyed, 436, which is (sayth he) from CHRIST 476, in Tyberias, a Citie of Galilee; the chiefe Authors were Aaron Aseries, and Iames, sonnes of Niphthali, whose dissenting one from the other caused a diuision among the Iewes, the Westerne Iewes following the former, the Easterne, which dwelt in Babylonia, the later.
The Syriake Tongue some hold to hauehave sprung from the corruption of the Chaldee and Hebrew mixt. The Editions and Translations of the Scriptures, out of the Hebrew into the Greeke, are eBell q.sup. cap.5.reckoned nine, besides that which Clement Alexandrinus. Strom. lib. 1. sayth, was before the time of Alexander, whereof Plato and the Philosophers borrowed not a little. The first (alreadie mentioned) of the Seuentie. The second of Aquila, first a Gentile, after a Christian, and now last a Iew, in the time of Adrian. The third of Theodotion, a Marcionist, vnderunder Commodus. The fourth of Symmachus, first a Samaritane, and after that a Iew. Of the fift and sixt are not knowne the Authors. Of all these Origen compounded his Hexapla. The seuenth was the correction rather then a translation. The eight was of Lucian, Priest and Martyr. The ninth of Hesychius. But the most famous and auncient, which the Spirit of GOD hath by often allegations, in some measure, confirmed, is that of the Seuentie.
As for that conceit of the Cells, which Iustine fParaen. ad Gen.sayth were threescore and tenne, in which they were diuided, and which gEpiph. de Pon.Epiphanius placeth by couples, and numbreth sixe and thirtie Cells, in which, by miracle, these thus diuided did all agree, in words and sense, hHier. praefat. in Pentateuch. Bellar.l.2.c.6. de verbe Dci.Hierome derideth the same as a Fable, because neither Aristaeus, which then liued, nor Iosephus, doc euer mention it. Now whereas Iosephus mentioneth only the Law translated by them; Iustinus, Irenaeus, Clemens, Eusebius, write, That they translated all. And although Aristaens name but the Law, yet who knoweth not, that by this generall name they sometime comprehended all the Scripture, as in the New Testament is seene; as 1. Cor. 14. 21. and Ioh. 10. 34. &c..